IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


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Photographic 

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23  WEST  MAIN  STREET 

WEBSTER,  N.Y.  14580 

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CIHM/ICMH 

Microfiche 

Series. 


CIHM/ICMH 
Collection  de 
microfiches. 


Canadian  Institute  for  Historical  Microreproductions  /  Institut  Canadian  de  microreproductlons  historiques 


4c 


Technical  and  Bibliographic  Notes/Notes  techniques  et  bibliographiques 


The  Institute  has  attempted  to  obtoin  the  best 
original  copy  available  for  filming.  Features  of  this 
copy  which  may  be  bibliographically  unique, 
which  may  alter  any  of  the  images  in  the 
reproduction,  or  which  may  significantly  change 
the  usual  method  of  filming,  are  checked  below. 


D 


Coloured  covers/ 
Couverture  de  couieur 


I      I    Covers  damaged/ 


Couverture  endommag^e 


□    Covers  restored  and/or  laminated/ 
Couverture  restaurde  et/ou  pelliculde 


r~*n    Cover  title  missing/ 


Le  titre  de  couverture  manque 


I      I    Coloured  maps/ 


Cartes  gdographiques  en  couieur 


□    Coloured  ink  (i.e.  other  than  blue  or  black)/ 
Encre  de  couieur  (i.e.  autre  que  bleue  ou  noire) 

I      I    Coloured  plates  and/or  illustrations/ 


D 
D 


D 


D 


Planches  et/ou  illustrations  en  couieur 

Bound  with  other  material/ 
Relid  avec  d'autres  documents 

Tight  binding  may  cause  shadows  or  distortion 
along  interior  margin/ 

La  re  Mure  serrde  peut  causer  de  I'ombre  ou  de  la 
distortion  le  long  de  la  marge  intdrieure 

Blank  leaves  added  during  restoration  may 
appear  within  the  text.  Whenever  possible,  these 
have  been  omitted  from  filming/ 
II  se  peut  que  certaines  pages  blanches  ajoutdes 
lors  d'une  restauration  apparaissent  dans  le  texte, 
mais,  lorsque  cela  dtait  possible,  ces  pages  n'ont 
pas  dtd  filmdes. 

Additional  comments:/ 
Commentaires  suppldmentaires; 


L'Institut  a  microfilm^  le  meilleur  exemplaire 
qu'it  lui  a  6t6  possible  de  se  procurer.  Les  details 
de  cet  exemplaire  qui  sont  peut-dtre  uniques  du 
point  de  vue  bibliographique,  qui  peuvent  modifier 
une  image  reproduite,  ou  qui  peuvent  exiger  une 
modification  dans  la  mdthode  normale  de  fiimage 
sont  indiquds  ci-dessous. 


I      I    Coloured  pages/ 


Pages  de  couieur 

Pages  damaged/ 
Pages  endommag^es 

Pages  restored  and/oi 

Pages  restaur^es  et/ou  pelliculdes 

Pages  discoloured,  stained  or  foxet 
Pages  ddcolordes,  tachetdes  ou  piqu6es 

Pages  detached/ 
Pages  d^tach^es 


r~71  Pages  damaged/ 

I      I  Pages  restored  and/or  laminated/ 

rTTT  Pages  discoloured,  stained  or  foxed/ 

I      I  Pages  detached/ 


I      I    Showthrough/ 


Transparence 

Quality  of  prir 

Quality  indgale  de  {'Impression 

Includes  supplementary  materia 
Comprend  du  materiel  supplementaire 

Only  edition  available/ 
Seule  Edition  disponible 


I      I    Quality  of  print  varies/ 

I      I    Includes  supplementary  material/ 

I      I    Only  edition  available/ 


D 


Pages  wholly  or  partially  obf^cured  by  errata 
slips,  tissues,  etc.,  have  been  refilmed  to 
ensure  the  best  possible  image/  ' 
Les  pages  totalement  ou  partiellement 
obscurcies  par  un  feuillet  d'errata,  une  peiure, 
etc.,  ont  6t6  film^es  d  nouveau  de  faqon  d 
obtenir  la  meilleure  image  possible. 


This  item  is  filmed  at  the  reduction  ratio  checked  below/ 

Ce  document  est  filmd  au  taux  de  reduction  indiqud  ci-dessous. 

10X  14X  18X  22X 


lax 


16X 


20X 


M 

24X 


26X 


30X 


28X 


3 


32X 


e 

Stalls 
IS  du 
lodifier 
r  une 
imago 


The  copy  filmed  here  has  been  reproduced  thanks 
to  the  generosity  of: 

Library  of  Congress 
Photoduplication  Service 

The  images  appearing  here  are  the  best  quality 
possible  considering  the  condition  and  legibility 
of  the  original  copy  and  in  keeping  with  the 
filming  contract  specifications. 


L'exemplaire  film6  tut  reproduit  grSce  ck  la 
gdn^rositd  de: 

Library  of  Congress 
Photoduplication  Service 

Les  images  suivantes  ont  6t6  reproduites  avec  le 
plus  grand  soin,  compte  tenu  de  la  condition  et 
de  la  nettet6  de  l'exemplaire  film6,  et  en 
conformity  avec  les  conditions  du  contrat  de 
filmage. 


Original  copies  in  printed  paper  covers  are  filmed 
beginning  with  the  front  cover  and  ending  on 
the  last  page  with  a  printed  or  illustrated  impres- 
sion, or  the  back  cover  when  appropriate.  All 
other  original  copies  are  filmed  beginning  on  the 
first  page  with  a  printed  or  illustrated  impres- 
sion, and  ending  on  the  last  page  with  a  printed 
or  illustrated  impression. 


>s 


Les  exemplaires  originaux  dont  la  couverture  en 
papier  est  imprimis  sont  film^s  en  commen9ant 
par  le  premier  plat  et  en  terminant  soit  par  la 
dernidre  page  qui  comporte  uno  empreinte 
d'impression  ou  d'illustration,  soit  par  le  second 
plat,  selon  le  cas.  Tous  les  autres  exemplaires 
originaux  sont  fi)m6s  en  commengant  par  la 
premiere  pagn  qui  comporte  une  empreinte 
d'impression  ou  d'illustration  et  en  terminant  par 
la  dernidre  page  qui  comporte  une  telle 
empreinte. 


The  last  recorded  frame  on  each  microfiche 
shall  contain  the  symbol  — ^-  (meaning  "CON- 
TINUED"), or  the  symbol  V  (meaning  "END"), 
whichever  applies. 


Un  des  symboles  suivants  apparaitra  sur  la 
dernidre  image  de  cheque  microfiche,  selon  le 
cas:  le  symbole  — ^-  signifie  "A  SUIVRE",  le 
symbole  V  signifie  "FIN". 


Maps,  plates,  charts,  etc.,  may  be  filmed  at 
different  reduction  ratios.  Those  too  large  to  be 
entirely  included  in  one  exposure  are  filmed 
beginning  in  the  upper  left  hand  corner,  left  to 
right  and  top  to  bottom,  as  many  frames  as 
required.  The  following  diagrams  illustrate  the 
method: 


Les  cartes,  planches,  tableaux,  etc.,  peuvent  §tre 
film6s  d  des  taux  de  reduction  diff^rents. 
Lorsque  le  document  est  trop  grand  pour  etre 
reproduit  en  un  seul  cliche,  il  est  filmd  d  partir 
de  Tangle  sup^rieur  gauche,  de  gauche  d  droite, 
et  de  haut  en  bas,  en  prenant  le  nombre 
d'images  n^cessaire.  Les  diagrammes  suivants 
illus^rent  la  mdthode. 


irrata 
to 


peiuiQ, 
n  d 


n 

32X 


1 

2 

3 

1 

2 

3 

4 

S 

6 

— rr-j-  *— -— •  "'    -lae-" !»  'M  '■<?  ^--mmjum 


Ml    tiKWUPHWW 


AIDS  TO  REFLiECTION, 


IN  TIIF. 


FORMATION  OF  A  MANLY  CHARACTER, 


ON  THE  SEVERAL  GROUNDS  OP 

PRUDENCE,   MORALITY,   AND  RELIGIONS 

ILLDSTRATED  BY 

SELECT  PASSAGES  FROM  OUR  ELDER  DIVINES,  ESPECIALLY 
FROM  ARCHBISHOP  LEIGHTON. 


1- 


BY  S.  T.  qOJLE RIDGE. 


FIRST  AMERICAN,  FROM  THE  FIRST  LONDON  EDITION  ; 

WITH  AN  APPENDIX,  AND  ILLUSTRATIONS  FROM  OTHER  WORKS  OF  THE   SAME 

AUTHOR  ;    TOGETHER  WITH  A 

PRELIMINARY  ESSAY,  AND  ADDITIONAL  NOTES, 


BY   JAMES.^AR,SII,    V 

PRESIDENT  OF  THE  UNIV^SITV  OF  VERMONT. 


BURLINGTON: 

C  H  A  I'  N  C  K  Y    (i  O  O  D  R  I  C  H . 


MDCCCXXIX. 


i,t:U   rrjit^y- 


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DISTRICT  OF  VERMONT,  TO  WIT: 

|»S8  BE  it  roinenibereil,  tliat  on  the  twenty-seventh  day  of  Or- 
Sfe"iJfr  (^  '««  tober,  in  the  fifly-fouilh  year  of  tlie  Inilependeufe  of  tli<! 
M^r^^iSa^  "iiited  States  of  Anierica,  Chaukcey  Goodrich,  of  tht! 
JK^SItSt^sSBgai,!  District,  liath  (lepositcil  iu  this  office,  the  title  of  a  book, 
the  right  whereof  lie  chums  as  proprietor,  in  the  words  following,  to  wit : 

"^idsto  Reflection,  in  the  formation  of  a  mini;/ character,  on  the  several 
grounds  of  pnulence,  morality,  and  Rdigion ;  illustrated  by  select  passages 
from  the  elder  Divines,  especially  from  Archlnshop  Leighton.  By  S.  T.  Cole- 
Ri  DGE.  First  American,  from  the  first  London  edition ;  with  an  Appendix  and 
lUitstrations  from  other  Works  of  the  same  Author ;  together  toith  a  Prelimina- 
ry Essay,  nml  AddUimal  M)tes.  By  James  Marsh,  President  of  tlie  Uni- 
versity of  Vermont." 

In  conforniify  to  the  Act  of  the  Congress  of  the  United  States,  entitled 
"  An  act  for  ilie  encotiragenient  of  leaniing,  by  securing  the  cojiies  of 
Maps,  Charts  «•"!  Rooks,,  to  the  authors  and  proprietors  of  such  copies, 
during  tlic  times  therein  mentioned." 

JESSE  GOVE, 
Clerk  of  the  District  of  Vermont, 

A  true  Copy  of  Record.    Examined  and  scaled  by  mc. 

J.  GOVE,  aerk. 


Ad 

I'R 

Au 
Pk 
Ini 
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i«  ( 


■i     t_    i        4    '.i 


Chauncey  Goodrich,  Printer,  Burlington^  VI. 


NT,  TO  WIT: 

-s{!venth  <lay  of  Op- 
ulependeiu'e  of  tins 
f  Goodrich,  of  tlit! 
e,tlie  titleof  a  book, 
lis  Ibl  lowing,  to  wit : 
meter,  on  the  several 
led  by  select  vcuisagts 
on.  ByS.  T.  CoLE- 
vith  an  Appendix  and 
her  tinth  a  Prelimina- 
'reaident  of  tlie    Uni- 

lited  States,  entitled 
iiring  the  copies  of 
ore  of  such  copies, 

GOVE, 

istrict  of  Fennont. 

lie. 

J.GOVE,  aerk. 


,i. 


CONTENTS. 


Advertisement  BY  THE  American  EwroR     ';        #        .'     •        .  v 

Preliminary  Essay            .        .        •        • *" 

Advertisement  by  the  Author 'v 

Preface             "'" 

Introductory  Aphorisms ,        .  1 

Prudential  Aphorisms             *' 

Reflections  respecting  Morality •'I 

Moral  and  Religious  Aphorisms             37 

Elements  of  Religious  Philosophy,  preliminary  to  the  Apho- 
risms ON  Spiritual  Religion                 S5 

Aphorisms  on  Spiritual  Religion 95 

Aphorisms  on  that  which  is  indeed  Spiritual  Religion    .        .  103 

Notes ;«;       •        •  251 

Appendix           .                .       *        •        •        •        •     '  •'     •        •  «^^ 


tM 


IJiS,' 


nfittof  avrit  lOflSMOS,  t1i>ri(;i;;  (/ypii/iio^  iaiiiiu  •,niTi(i.  Tlti  num^r^r ;  ti 
(i'»(i»cu  ;  xai  II  ra^fi  i \r  nry,ur,r  nvulufif arutt  ap(Tt,<;  irtxa  inuh'Qunii'VTor  tivfi- 
(fmvutf  TOif  7i{>i)X$iunoi(  Itijois  Stt;iiiQtvnittTa,  ti;{  fliicic  irifnoflUfi-t  Tui{  xup.tois 
Ki'Uilfi.  77i(na  iitXoe  it  ti  .Tp«^«iTa  (f)ui(iina,'  umniQ  not  ifuiiuuxuii  tuii;  ix  Ti,i 
/ttTttfoiag  tuit'iT>;nioii  «7tijuc(>ii. 

Hierocles,  us  qucted  by  ReiialM  Vallinus  in  nokt  on  Rotthiiis. 


Ncqiie  esse  mons  divina  sine  rntiniic  potest,  noc  ratio  di>'ina  non  banc 
vim  in  rectis  pravisqiic  sonciendis  habere.  **  Erat  eiiim  ratio  profectu  a 
rcnim  imtiirA,  ct  ad  recto  faciendum  impellens,  et  a  delicto  avocans;  qiiuj 
non  tum  dcnique  incipit  lex  esse,  cum  scripta  est,  sed  tuni  cum  orta  est. 
Orta  autem  siniul  est  cum  mente  divind. 

'        •        '        "        •         '  Cicero  de  Legibus,  Lih.  ii.  c.  4. 

Hardly  do  wc  guess  aright  at  things  that  are  upon  earth,  and  with  la- 
bour do  wc  find  the  things  tliat  ore  at  hand ;  but  the  tilings  that  arc  in 
heaven  who  hath  searched  out  ?  And  thy  counsel  who  hath  known, 
except  thou  give  wisdom,  and  send  thy  holy  spirit  from  above  ? 
For  so  the  ways  of  them  which  lived  on  the  earth  were  reformed,  and 
men  were  taught  the  things  that  are  pleasing  unto  thee,  and  were  saved 
through  wisdom.  Wisdom  of  Solomon,  ix.  16,  17.  18. 


II 


Ulf.  I  ft  V.-lhiti- 
I.  7/17  7lnn»,^i;l  :  ti 
ru^rport' /((t/Tov  ovfi- 
onvri<(  Tui;  xu().tui( 
iiuxuij    laie:    tx   ri,i 

oka  on  Boethius. 

divina  non  banc 
in  ratio  profectu  a 
licto  avocans ;  qiiu) 
tutn  cum  orta  est. 

ms,  Lih.  ii.  c.  4. 

larth,  and  with  la- 
tliings  that  arc  in 
who  hath  known, 
KIT  from  above  ? 
ere  reformed,  and 
e,  and  were  saved 
on,  ix.  16,  17.  18. 


/I 


ADVERTISEMENT. 


I.N  repnl)li^<lling  the  "  Aids  to  Uoflerfion,"  I  have  aimed  to  adapt  it,  as 
fur  us  possible,  to  the  circumstuiiees,  in  which  it  will  be  placed,  and  to  the 
wishes  of  those  readers  who  will  bo  niowt  likely  to  seek  inJitmction  from 
ihc  work.    As  Uie  pbilowophieal  views  of  the  author,  and  what  are  con- 
si<lered  his  j)eculiaritie3  of  thought  and  language,  are  less  known,  and  his 
other  writings  less  areessiblo  here,  than  in  the  eonnnunity  for  which  lio 
wrote,  I  supftosed   it  might  increase  the  usefulness  of  an   edition  for  the 
American  public  to  connect  with  it  such  extracts  from  his  other  works,  as 
would  serve  to  explain  his  language,  and  render  more  infeUigible  the  es- 
Bential  principles  of  his  syBtem.     Passages  selected  for  this  purjiose  will 
be  found  attached  to  mony  of  the  autlior'a  notes,  as  well  as  to  other  notes 
which  have  been  added.    These  constitute  the  principal  addition  to  this 
part  of  the  volume,  though  a  few  extracts  are  inserted  in  note  5!)  from 
Henry  Morc's  Philosophical  Works.    I  have  tlirown  in    occasional   re- 
marks of  my  own,  and  in  a  few  instances  have  hazardcrl   my  thoughts 
niore  at  large.    Notes  merely  explanatory  could  not  lie  multiplied  without 
compromising  my  res[)ect  for  the  understanding  either  of  the  autlior  or  of 
the  reader.    I  am  persuaded,  moreover,  that  if  parts  of  the  work  are  found 
difficult  to  understand,  a  little  i-eflection  will  show  the  difficulty  to  be  in- 
herent in  the  subject,  and  such  as  could  not  be  removed  by  multiplying  il- 
lustrations.   No  language  and  no  illustration  can  help  the  reader  to  under- 
stand himself  witliout  the  labour  of  serious  and   persevering  refltdion.     I 
have  endeavoured  to  furnish,  however,  that  sort  of  help,  which  I  thought 
would  be  most  effectual  with  regard  to  the  views  of  the  author,  by  gi\ing 
references,  in  the  notes  on  important  topics,  to  all  the  parts  of  the  work, 
where  the  same  topic  is  treated  of    The  notes  tor  obvious  reasons  are 
thrown  together  after  the  text  of  the  work,  and  the  additions  whicli  have 
Ijcon  made  in  this  edition  are  so  designated,  as  to  distinguish  them  from 
the  original  notes  of  the  author.    An  Apjtendix  is  added  consisting  of 
matter  which  it  was  thought  would  serve  tlie  same  purpose  of  illustnition 
with  the  notes,  and  otherwise  increase  the  usefulness  of  the  volume. 

The  Prehminury  Essay,  which  1  have  prefixed,  nnist  be  alloweil  for  the 
most  part  to  speak  (or  itself.  The  views  which  it  exhibits  will  be  found,  i 
believe,  lus  fur  us  they  go.  nearly  coincident  with  the  system  of  the  author, 
as  my  chief  purpose  iu  writing  it  lia.-<  been  to  draw  attention  to  tlie  au- 


<*■■>■  I  ■..I..— 


r 


VI 


A I  US    TO    UKK LECTION. 


■-*» 


;r 


u  - 


1 


3f 


tlior's  work.  I  liavc  aifiioil  c.six-rially,  l)otli  in  this  niiil  in  tlii^  notes,  to 
uwai<('n  tliR  iniiids  of  thinking'  men  to  curtuin  grout  and  ull-iniportunt  dis- 
tinctions of  a  |)liiloHo|>liicul  niiturc,  wliich  tlic  luitlior  Iios  (!xliiliitr>d,  uti  it 
HooMisto  inn  with  convincing  ck'arnesH,lK)th  in  tliis  uiul  in  lii.s  otlicr  works. 
I  might  ]ierlm{i8  hnvc  Ictl  others  to  niiiko  tlie  upiihcntion  of  tht;  dnctriticH 
taught  in  tli<!  work  to  tho  o])inioiM  and  disciKwions  now  jircvailin^  among 
ourselves,  hud  I  not  helicvcd  tlio  niiplicutioii  wonid  ho  more  hkely  than 
liny  thiiij,'  el.-'O  to  arouse  attention  to  tlic  doctrines  themselves.  If  in  ma- 
king it  I  shall  he  thought  to  iiavc  spoken  too  freidy,  I  hojm  at  least  to  have 
the  credit  of  lionest  iiitontioiitf,  and  of  being  uniiifliieiiccd  by  uiiy  con- 
Hid(;rations  of  a  personal  nature. 

For  tho  manner  ill  which  the  text  of  tlie  work  was  made  up  the  rea- 
der must  of  course  be  referred  to  tho  author's  advertisement.  1  have 
mentioned  it  for  the  purpose  of  adding,  that  however  disconnected  and 
miscellaneous  it  may  ut  first  appear,  it  will  be  found  on  |)erusal  to  con- 
tain a  connected  train  of  discussions,  ond  to  he  strictly  methodical 
in  its  arrangement.  I  cannot  but  add  a  request,  that  the  author's  pre- 
face may  receive  a  far  more  attentive  pen'sal,  than  prefaces  are  generally 
favoured  with.  The  whole  work  will  be  found  partly  philosophical  and 
|)artly  religiocis,  or  rather  both  combined  in  one,  and  that  ujjon  a  princi- 
ple and  in  u  manner,  1  trust,  which  botli  reason  aud  religion  will  u]>pri>\'e. 
"Naturani  hominis  hanc  Deus  ipse  voluit,'  ut  duanim  rennn  cupidiis 
et  ai)i)eteiis  essot — religionis  et  8ai)inntia;.  Sed  homines  ideo  falluiuur, 
quod  aut  rehgionem  suscipiunt  omissa  sapientia  ;  aut  sapientiic  soU  stu- 
dent omissa  rcligione,  cum  alterum  sine  altero  esse  non  possit  verum." 
Lactaiitius  de  Falsa  Supientia,  Lib.  III.  U.  11. 
Tho  whole  is  committed  to  the  candour  of  tho  Christian  i)ublie  with 
the  hope  and  prayer,  that  it  may  jiromote  among  us  the  interests,  whicJi 
cannot  be  long  separated  from  each  other,  of  sound  philoso])hy  and  of 
true  religion. 

JAMES  MARSH. 

,    VnivtnUy  of  Vanwni,  .Yov.  IWA,  1(?-W. 


■  1  ,.      (*^ 

f    .,1       .1  1.        ' .         •  '.  " 


.rt, 


■j     <*    >.       '      «>iJ!'  it  n      t*r 


>;  -ff'iy''  I   Hit. 


:l    ><■ 


t» 


1  ill  till-  noti's.  Id 
I  all-iiiijH)itunt  ili.s- 
108  oxliiliitr>(l,  uti  it 
in  liiH  other  works. 
I  of  th(!  iloctriiiCH 
]m!vniliiiK  anions 
more  likely  tliuii 
iselves.  If  ill  iiiu- 
»l)r  ut  lenst  to  liuvR 
■need  by   miy  coii- 

tnndc  up  the  reu- 
Lisciuent.     1   huvo 

disconnected  and 
I  perusal  to  eon- 
trictly   nictliodieal 

the  autlior's  pre- 
iices  ore  generally 

philosophical  and 
liat  upon  a  prinei- 
l^ion  will  ajiprove. 
n  reniin  ciipidus 
es  ideo  foliuntur, 
upicntitG  tioli  stii- 

possit  veruiii." 
Lib.  III.  IJ.  11. 
istion  ]iublie  with 
ic  interests,  whicJi 
ihiloso])hy  and  of 

IIES  MARSH. 


::-i'tl  -tf"!'  I  Hkt. 


PRELIMINARY  ESSAY 


Whether  the  present  state  of  religious  fcchng,  and  the 
prevailing  topics  of  theological  enquiry  among  us,  are  particu- 
larly  favourahle  to  the  success  of  the  work  herewith  ottered  to 
the  public,  can  be  determined  only  by  the  result.     The  ques- 
tion,  however,  has  not  been  left  unconsidered  ;  and  however 
that  may  be,  it  is  not  a  work,  whose  value  depends  essentially 
upon  its  relation  to  the  passing  controversies  of  the  day.     Un- 
less I  distrust  my  own  feelings  and  convictions  altogether,  I 
must  suppose,  that  for  some,  I  hope  for  many,  minds,  it  will 
have   a  deep   and  enduring   interest.     Of  those  classes,  for 
whose  use  it  is  more  especially   designated   in  the  author  s 
preface,  I  trust  there  arc  many  also  in  this  country,  who  will 
justly  appreciate  the  objects  at  which  it  aims,  and  avail  them- 
selves of  its  instruction  and  assistance.     I  could  wish  it  might 
be  received,  by  all  who  concern  themselves  in  religious  inqui- 
ries and  instruction  especially,  in  the  spirit,  which  seems  to 
mc  to  have  animated  its  great  and  admirable  author ;  and  1 
hesitate  not  to  say,  that  to  all  of  every  class,  who  shall  so  re- 
ceive it,  and  peruse  it  with  the  attention  and  thoughtlulness, 
which  it  demands  and  deserves,  it  will  be  found  by  experi- 
ence to  furnish  what  its  title  imports,  "Aids  to  Refi.kction" 
on  subjects,  upon  which  every  man  is  bound  to  reflect  deeply 

and  in  earnest. 

What  the  specific  objects  of  the  work  are,  and  lor  whom  it 

is  written,  may  be  learned  in  few  words  iVom  the  preface  of 

the  author.     From  this  too,  it  will  be  seen  to  be  professedly 

■    didactic.     It  is  designed  to  aid  those,  who  wish  for  instruction, 

or  assistance  in  the  instruction  of  others.     The  plan  and  coni- 


I 


VIII 


A  ins    TC    HKFr.KCTlON. 


» 


position  of  tho  work  will  to    most  loaders   pro])al)ly  appear 
.soiiu'wliai  anomalous;  hut  reflection  upon  the   nature  of  the 
ohjtcts  aimed  at,  and  some  little  experience  of  it«  results,  may 
convince  thoin,  that  tho  method  adopted  is  not  without  its  ad- 
vantages.    It  is  important  to  ob«erve,  tint  it  is  designed,  as  its 
general  characteristie,  to  aid   RKkXKrvioN,  and  for  the  most 
part  upon  subjects,  which  can  be  L-arncd  and  understood  only 
by  the  exorcise  of  rejleclion  in  the  strict  and  proper  sense  of 
that  term.     It  was  not  so  much  to  teach  a  speculative  system 
of  doctrines  built  upon  established  premises,  for  which  a  dif- 
ferent method  would  have  been  obviously  preferable,  as  to 
turn  the  mind  continually  back  upon  the  premises  themselves— 
upon  the  inherent  grounds  of  truth  and  error  in  its  own  being. 
The  only  way,  in  which  it  is  possible  for  anyone  to  learn  the 
science  of  words,  which  is  one  of  the  objects  to  be  sought  in 
the  present  work,  and  the  true  import  of  those  words  espe- 
cially, which  most  concern  us  as  rational  and  accountable  be- 
ings, is  by  reflecting  upon,  and  bringing  forth  into  distinct  con- 
sciousness, those  mental  acts,  which  the  words  are  intended 
to   designate.     We  must  discover  and   distinctly  apprehend 
diflerent  meanings,  before  we  can  appropriate  to  each  a  several 
word,  or  understand  the  words  so  appropriated  by  others.    Now 
it  is  not   too  much  to  say,  that  most  men,  and  even  a  large 
proportion  of  educated  men,  do  not  reflect  suflTiciently  upon 
their  own   inward  being,  upon  the  constituent  laws  of  their 
own  understanding,  upon  the  mysterious  powers  and  agencies 
of  reason;  and  conscience,  and  will,  to  apprehend  with  much 
distinctness  the  objects  to  be  named,  or  of  course  to  refer  ihe 
names  witii  correctness  to  their  several  objects.     Hence  the 
necessity  of  associating  the  study  of  words  with  the  study  of 
morals  and  religion ;  and  that  is  the  most  eflectual  method  of 
instruction,  which  enaldes  tiie  teachei   most  especially  to  fix 
tho  attention  upon  a  definite  meaning,  that  is,  in  these  studies, 
up;)n  a  particular  act,  or  process,  or  law  of  the  mind— (o  call  it 
into  distinct  consfrinnsnoss,  and  assign  to  it  its  proper  name,  so 
that  the  name  shall  thenceforth  have  for  the  learner  a  distinct, 
definite,  and  intclliifihlc  sense.     To  impress  upon  the  reader 


|)rol)ahIy  appear 

i   nature  of  tlio 

it«  results,  may 

without  its  iid- 

I  designed,  as  its 
id  for  the  most 
understood  only 
proper  sense  of 
inulutivc  system 
for  which  a  dif- 
fcferable,  as  to 
es  themselves — 

II  its  own  being. 
)ne  to  learn  the 
to  be  sought  in 
»se  words  espe- 
accountable  be- 
»to  distinct  con- 
Is  are  intended 
ctiy  apprehend 
t  each  a  several 
y  others.  Now 
d  even  a  large 
ufficiently  upon 
t  laws  of  their 
rs  and  agencies 
end  with  much 
Tse  to  refer  ihe 
s.  Hence  the 
ith  the  study  of 
tual  method  of 
ispecially  to  fix 
1  these  studies, 
luind — (o  call  it 
(roper  name,  so 
irncr  a  distinct, 
pon  the  reader 


T 


I'RGI.IMINARY    KSSAV.  *» 

the  importance   of  this,  and  to  exemplify  it  in  the  particular 
subjects  taken  up  in  the  work,  is  a  leading  aim  of  the  aothrtr 
throughout ;  and  it  is  obviously  the  only  possible  way  by  which 
wc  can  arrive  nt  any  satisfactory  and  conclusive  results  on  sub- 
jects of  philosophy,  morals,  and  religion.     The  first  principles, 
the  ultimate  grounds  of  these,  so  far  as  they  are  possible  objects 
of  knowledge  for  us,  must  be  sought  and  found  in  the  laws  of    ^ 
our  being,  or  they  are  not  found  at  all.     The  knowledge  of 
these  terminates  in  the  knowledge  of  ourselves,  of  our  ration- 
al and  psrsonal  being,  of  oi-  proper  and  distinctive  humanity, 
and  of  that  Divine  Being,  in  whose  image  we  are  created. 
"Wo  must  retire  inwaid,'*  says  St.  IJernard,  «if  we  would  as- 
cend  upward."     It  is  by  self-inspection,  by  reflecting  upon  the    , 
mysterious  grounds  of  our  own  being,  alone,  that  we  can  ar- 
rive at  any  rational  knowledge  of  the  central   and   absolute 
ground  of  all  being.     It  is  l)y  this  only,  that  wo  can  discover 
that  principle  of  unity  and  consistency,  which  reason  instinct- 
ively seeks  after,  which  shall  reduce  to  a  harmonious  system  all 
our  views  of  truth  and  of  being,  and  destitute  of  which  all  the 
knowledge,  that  comes  to  us  from  without,  is  frngmentary,  and 
in  its  relation  to  our  highest  interests  as  rational  beings,  but 
the  patch-work  of  vanity. 

TNow,  of  necessity,  the  only  method,  by  which  another  can 
aid  our  efforts  in  the  work  of  reflection,  is  by  first  reflecting 
himself,  and  so  pointing  out  the  process  and  marking  the  re- 
sult by  wordSj  that  we  can  repeat  it,  and  try  the  conclusions 
by  our  own  consciousness.     If  he  have  reflected  aright,  if  he 
have  excluded  all  causes  of  self-deception,  and  directed  his 
thoughts  by  those  principles  of  tnith  and  reason,  and  by  those 
laws  of  the  understanding,  which  belong  in  common  to  all 
men,  his  conclusions  must  be  true  for  aU.    We  have  only  to 
repeat  the  process,  impartially  to  reflect  ourselves,  unbiassed  by 
received  opinions,   and  undeceived  by  the  idols  of  our  own 
understandings,  and  we  shall  find  the  same  tiuths  in  the  depths 
of  our  own  self-consciousness.     I  am  persuaded  that  such  for 
the  most  part,  will  be  found  to  be  the  case  with  regard  to  the 
principles  developed  in  the  present  work,  and  that  those,  who, 

B 


^.• 


< 


Vi 


i  « 


y 


j'i 


X 


AIDS    TO    RKFLECTIOBT. 


with  serious  reflection  and  an  unbiassed  love  of  truth,  will  re- 
fer them  to  the  laws  of  tliought  in  their  own  minds,  to  the  re- 
quirements of  their  own  reason,  will  find  there  a  witness  to 
their  truth. 

Viewing  the  work  in  this  manner,  therefore,  as  an  instruc- 
tive and  safe  guide  to  the  knowledge  of  what  it  concerns  all 
men  to  know,  I  cannot  but  consider  it  in  itself,  as  a  work  of 
great  and  permanent  value  to  any  christian  community.   What- 
ever indeed  tends  to  awaken  and  cherish  the  power,  and  to 
form  the  habit,  of  reflection  upon  the  great  constituent  prin- 
ciples of  our  own  permanent  being  and  proper  humanity,  and 
upon  the   abiding  laws  of  truth  and  duty,  as  revealed  in  our 
reason  and  conscience,  cannot  but  promote  our  highest  inter- 
ests as  moral  and  rational  beings.     Even  if  the  particular  con- 
clusions, to  which  the  author  has  arrived,  should  prove  erro- 
neous, the  evil  is  comparatively  of  little  importance,  if  he 
have  at  the  same  time  communicated  to  our  minds  such  pow- 
ers of  thought,  as  will  enable  us  to  detect  his  errors,  and  attain 
by  our  own  efforts  to  a  more  perfect  knowledge  of  the  truth. 
jThat  some  of  his  views  may  not  be  erroneous,  or  that  they 
^are  to  be  deceived  on  his  authority,  the  author,  I  presume, 
would  be  the  last  to  affirm ;  and  although  in  the  nature  of  the 
case  it  was  impossible  for  him  to  aid  reflection  without  antici- 
pating and  in  some  measure  influencing  the  results,  yet   the 
primary  tendency  and  design  of  the  work  is,  not  to  establish 
this  or  that  system,  but  to  cuUivate  in  every  mind  the  power 
and  the  will  to  seek  earnestly  and  steadfastly  for  the  truth  in 
the  only  direction,  in  which  it  can  ever  be  found.     The  work 
is  no  farther  controversial,  than  every  work  must  be,  "  that 
is  writ  with  freedom  and  reason"  upon  subjects  of  the  same 
kind ;  and  if  it  be  found  at  variance  with  existing  opinions  and 
modes  of  philosophizing,  it  is  not  necessarily  to  be  considered 
the  fault  of  the  writer.  I       , 

In  republishing  the  work  in  this  country,  I  could  wish  that 
it  might  be  received  by  all,  for  whose  instruction  it  was  de- 
signed, simply  as  a  didactic  work,  on  its  own  merits,  and  with- 
out controversy.     I  must  not,  however,  be  supposed  ignorant 


of  truth,  will  re- 
minds, to  the  re- 
ere  a  witness  to 

e,  as  an  instruc- 
it  concerns  all 
If,  as  a  work   of 
amunity.   What- 
B  power,  and  to 
constituent  ptin- 
;r  humanity,  and 
revealed  in  our 
iir  highest  inter- 
e  particular  con- 
)uld  prove  erro- 
iportance,  if  he 
ninds  such  pow- 
jrrors,  and  attain 
Ige  of  the  truth, 
us,  or  that  they 
hor,  I  presume, 
he  nature  of  the 
1  without  antici- 
•esults,  yet   the 
not  to  establish 
mind  the  power 
for  the  truth  in 
nd.     The  work 
must  be,  "  that 
!ts  of  the  same 
ing  opinions  and 
0  be  considered 

.It.  ^ 

could  wish  that 
jtion  it  was  de- 
lerits,  and  with- 
iposcd  ignorant 


-  * ;  ^r.' "    t  ^^^  '  "'^*t^P*'  -'• 


PREU.1MINAKT    ESSAY. 


XI 


of  its  bearing  upon  those  questions,  which  have  so  often  been, 
and  still  are,  the  prevailing  topics  of  theological  controversy 
among  us.     It  was  indeed  incumbent  on  me,  before  inviting 
the  attention  of  the  religious  community  to  the  work,  to  con- 
sider its  relation  to  existing  opinions,  and  its  probable  influence 
on  the   progress  of  truth.     This  I  have  done  with  as  severe 
thought  as  I  am  capable  of  bestowing  upon  any  subject,  and  1 
trust  too  with  no  want  of  deference  and  conscientious  regard 
to  the  feelings  and  opinions  of  others.     I  have  not  attempted 
to  disguise  from  myself,  nor  do  I  wish  to  disguise  from  the 
readers  of  the  work,  the  inconsistency  ot  some  of  its  leading 
principles  with  much   that  is  taught  and  received  in  our  theo- 
logical circles.     Should  it  gain  much  of  the  public  attention  in 
any  way,  it  will  become,  as  it  ought  to  do,  an  object  of  specitjl 
and  deep  interest  to  all,  who  would  contend  for  the  truth,  and 
labour  to  establish  it  upon  a  permanent  basis.     I  venture  to 
assure  such,  even  those  of  them  who   are  most  capable  of 
comprehending  the  philosophical  grounds  of  truth  in  our  spec- 
ulative systems  of  theology,  that  in  its  relation  to  this  whole 
subject  they  will  find  it  to  be  a  work  of  great  depth  and  pow- 
er, and  whether  right  or  wrong,  eminently  deserving  of  their 
attention.      It  is  not  to  be  supposed,  that  all  who  read,  or 
even  all  who  comprehend  it,  will  be  convinced  of  the  sound- 
ness of  its  views,  or  be  prepared  to  abandon  those,  which  they 
have  long  considered  essential  to  the  truth.     To  those,  whose 
understandings  by  long  habit  have  become  hmitcd  in   their 
powers  of  apprehension,  and  as  it  were  identified  with  certain 
''Schemes  of  doctrine,  certain  modes  of  contemplating  all  that 
pertains  to  religious  truth,  it  may  appear  novel,  strange,   and 
'      unintelligible,  or  even  dangerous  in  its  tendency,  and  be   to 
them  an  occasion  of  offence.     But  I  have  no  fear,  that  any 
earnest  and  single-hearted  lover  of  the  truth  as  it  is  in  Jesus, 
who  will  free  his  mind  from  the  idols  of  preconceived  opinion, 
and  give  himself  time  and  opportunity  to  understand  the  work 
by  such  reflection  as  the  nature  of  the  subject  renders  una- 
voidable, will  find  in  it  any  cause  of  oflcncc,  or  any  source  of 
'  alarm.    If  the  work  become  the  occasion  of  controvrrsy  at  all. 


.?       I 


XII 


AIDS  TO  RKt-LISCTION. 


I  should  expect  it  from  those,  who,  instead  of  reflecting  deep- 
ly upon  the  first  principles  of  truth  in  their  own  reason  and 
conscience  and  in  the  word  of  God,  are  more  accustomed  to 
speculate — that  is,  from  premises  given  or  assumed,  but  consid- 
ered unquestionable,  as  the  constituted  point  of  observation, 
to  look  abroad  upon  the  whole  field  of  their  intellectu  il  vis- 
ions, and  thence  to  decide  upon  the  true  form  and  dimensions 
of  all  which  meets  their  view.     To  such  I  would  say  with  de- 
ference, that  the  merits  of  this  work  cannot  be  determined  by 
the  merely  relative  aspect  of  its  doctrines,  as  seen  from  the 
high  ground  of  any  prevailing  metaphysical  or  theological  sys- 
tem.    Those  on  the  contrary  who  will  seek  to  comprehend  it 
by  reflection,  to  learn  the  true  meaning  of  the  whole  and  of 
all  its  parts,  by  retiring  into  their  own  minds  and  finding  there 
the  true  point  of  observation  for  each,  will  not  be  in  haste  io 
question  the  truth  or  the  tendency  of  its  principles.     I  make 
these  remarks,  because  I  am  anxious,  as  far  as  may  be,  to  an-  i 
ticipate  the  causeless  fears  of  all,  who  earnestly  pray  and  la- 
bour for  the  promotion  of  the  truth,  and  to  preclude  that  un- 
profitable controversy,  that  might  arise  from  hasty  or  prejudi- 
ced views  of  a  work  like  this.     At  the  same  time  I  should  be 
far  from  deprecating  any  discussion,  which  might  tend  to  un- 
fold more  fully  the  principles,  which  it  teaches,  or  to  exhibit 
more  distinctly  its  true  bearing  upon  the  interests  of  theolo- 
gical science  and  of  spiritual  religion.     It  is  to  promote  this 
object,  indeed,  that  I  am  induced  in  the  remarks  which  follow 
to  offer  some  of  my  own  thoughts  on  these  subjects,  imperfect 
1  am  well  aware,  and  such  as,  for  that  reason,  as  well  as  others, 
worldly  prudence  might  require  me  to  suppress.     If,  however, 
I  may  induce  reflecting  men,  and  those  who  are  engaged  in 
theological  enquiries  especially,  to  indulge  a  suspicion,  that  all 
truth,  which  it  is  important  for  them  to  know,  is  not  contained 
in  the  systems  of  doctrine  ususUly  taught,  and  that  this  work 
maybe  worthy  of  thei^  serious  and  reflecting  perusal,  my  chief 
object  will  be  accomplis1ii<>d.     I  shall  of  course  not  need  to  an- 
ticipate in  detail  the  contents  of  the  work  itself,  but  shall  aim 
simply  to  point  out  what  1  consider  its  distinguishing  and  es- 


rejlecling  deep- 
>wn  reason  and 
)  accustomed  to 
ned,  but  consid- 
of  observation, 
ntellcctu  \\  vis- 
and  dimensions 
Id  say  ivith  de- 
determined  by 
seen  from  the 
heological  sjs- 
comprehend  it 
}  whole  and  of 
d  finding  there 
:  be  in  haste  to 
iples.     I  make 
may  be,  to  an- 
ly  pray  and  la- 
clude  that  un- 
isty  or  prejudi- 
ne  I  should  be 
ht  tend  to  un- 
,  or  to  exhibit 
jsts  of  theolo- 
)  promote  this 
i  which  follow 
ects,  imperfect 
well  as  others, 
If,  however, 
re  engaged  in 
picion,  that  all 
not  contained 
that  this  work 
rusal,  my  chief 
lot  need  to  an- 
',  but  shall  aim 
ishing  and  cs- 


r4 


PnELIMlNARY    E.SSAY. 


Mil 


sential  character  and  tendency,  and  then  direct  (he  attenwion 
of  my  readers  to  some  of  those  general  feelings  and  views  on 
the  subject  of  religious  truth,  and  of  those  particulars  in  the 
prevailing  philosophy  of  the  age,  which  seem  to  me  to  be  ex- 
erting an  injurious  influence  on  the  eause  of  theological  sci- 
ence and  of  spiritual  religion,  and  not  only  to  furnish  a  fit  oc- 
casion, but  to  create  an  imperious  demand,  for  a  work  like  that 
which  is  here  offered  to  the  public. 

In  regard  then  to  the  distinguishing  character  and  tendency 
of  the  work  itself,  it  has  already  been  stated  to  be  didactic, 
and  designed  to  aid  reflection  on  the  principles  and  grounds 
of  truth  in  our  own  being ;  but,  in  another  point  of  view,  and 
with  reference  to  my  present  object,  it  might  rather  be  denom- 
inated A  PHILOSOPHICAL  STATEMENT  AND  VINDICATION  OF  THE 
DISTINCTIVELY    SPIRITUAL  AND    PECULIAR    DOCTRINES  Or   THE 

CHRISTIAN  SYSTEM.  In  Order  to  understand  more  clearly  the 
import  of  this  statement  and  the  relation  of  the  author's  views 
to  those  exhibited  in  other  systems,  the  reader  is  requested 
to  examine  in  the  first  place,  what  he  considers  the  peculiar 
doctrines  of  Christianity,  and  what  he  means  by  the  terms 
sjnrit  and  spiritual.  A  synoptical  view  of  what  he  considers 
peculiar  to  Christianity  as  a  revelatioi.  is  given  on  pp.  127 — 
128,  and,  if  I  mistake  not,  will  be  found  essentially  to  co- 
incide, though  not  perhaps  in  the  language  employed,  with 
what  among  us  are  termed  the  evangelical  doctrines  of  reli- 
gion. Those  who  are  anxious  to  examine  farther  into  the 
orthodoxy  of  the  work  in  connexion  with  this  statement,  may 
consult  the  articles  on  original  sin  and  redemption  beginning 
at  pp.  1:59  and  187,  though  I  must  forewarn  them,  that  it  will 
require  much  study  in  connexion  with  the  other  parts  of  the 
work,  before  one  unaccustomed  to  the  author's  language  and 
unacquainted  with  his  views,  can  fully  appreciate  the  merit  of 
what  may  be  peculiar  in  his  mode  of  treating  those  subjects. 
With  regard  to  the  term  spiritual,  it  may  be  sufficient  to  re- 
mark here,  that  he  regards  it  as  having  a  specific  import,  and 
maintains  that  in  the  sense  of  the  N.  T.  spiritual  and  natural 
are  contradistinguished,  so  that  what  is  spiritual  is  different 


|i  ^!j;j 


'tl 


'  ( 


adv 


AIDS   TO    RRFLECTIOIf. 


in  kind  from  that  which  is  natural,  and  is  in  fact  «t«7Jcr-natunil. 
So,  too,  while  morality  is  something  more  than  prudence,  re- 
ligion, the  spiritual  life,  is  something  more  than  morality. 
For  his  views  at  large,  the  reader  may  recur  to  note  29,  and 
the  references  there  made. 

In  vindicating  the  peculiar  doctrines  of  the  christian  system 
so  stated,  and  a  faith  in  the  reality  of  agencies  and  modes  of 
being  essentially  spiritual  or  supei  natural,  he  aims  to  show 
their  consistency  with  reason  and  with  the  true  principles  of 
philosophy,  and  that  indeed,  so  far  from  being  irrational,  chris- 
tian FAITH    IS  THE  PERFECTION  OF  HUMAN   REASON.      By    re- 
flection  upon  the  subjective  grounds  of  knowledge  and  faith 
in  the  human  mind  itself,  and  by  an  analysis  of  its  faculties, 
he  dcvelopcs  the  distinguishing  characteristics  and  necessary 
relations  of  the  natural  and  the  spiritual  in  our  modes  of  being 
and  knowing,  and  the  all-important  fact,  that  although  the  for- 
mer does  not  comprehend  the  latter,  yet  neither  does  it  pre- 
clude its  existence.     He  proves,  that  "  the  scheme  of  Chris- 
tianity, though  not  discoverable  by  reason,  is  yet  in  accordance 
with  it — that  link  follows  link  by  necessary  consequence — that 
religion  passes  out  of  the  ken  of  reason  only  where  the  eye 
of  reason  has  reached  its  own  horizon — and  that  faith  is  then 
but  its  continuation."     Instead  of  adopting,  like  the  popular 
metaphysicians  of  the  day,  a  system  of  philosophy  at  war  with 
religion,  and  which  tends  inevitably  to  undermine  our  belief 
in  the  reality  of  any  thing  spiritual  in  the  only  proper  sense 
of  that  word,  and  then  coldly  and  ambiguously  referring   us 
for  the  support  of  our  faith  to  the  authority  of  revelation,  he 
boldly  asserts  the  reaUty  of  something  distinctively  spiritual  in 
man,  and  the  futility  of  all  those  modes  of  philosophizing,  in 
which  this  is  not  recognized,  or  which  are  incompatible  with 
it.     He  considers  it  the  highest  and  most  rational  purpose  of 
any  system   of  philosophy,  at  least  of  one  professing  to  be 
christian,  to  investigate  those  higher  and  peculiar  attributes, 
which  distinguish  us  from  the  brutes  that  perish — which  are  the 
image  of  God  in  us,  and  constitute  our  proper  humanity.     It 
is  in  his  view  the  proper  business  and  the  duty  of  the  CInis- 


PRKMMINARY    K8SAY. 


Xf 


ict  »«/)cr-natural. 
an  prudence, ic- 
3  than  morality. 
'  to  note  29,  and 

christian  system 
es  and  modes  of 
le  aims  to  show 
true  principles  of 
irrational,  chris- 
lEAsoN.     By  re- 
rvlcdge  and  faith 
)  of  its  faculties, 
cs  and  necessary 
r  modes  of  being 
although  the  for- 
ither  does  it  pre- 
Bcheme  of  Chris- 
yet  in  accordance 
onsequence — that 
ly  where  the  eye 

that  faith  is  then 
,  like  the  popular 
sophy  at  war  with 
ermine  our  belief 
)nly  proper  sense 
usly  referring   us 

of  revelation,  he 
Jtivcly  spiritual  in 
philosophizing,  in 
incompatible  with 
-ational  purpose  of 

professing  to  be 
eculiar  attributes, 
sh — which  are  the 
per  humanity.  It 
lutv  of  the  Chris- 


tian philosopher  to  remove  all  appearance  of  contradiction  be- 
tween the  several  manifestations  of  the  one  Divine  Word,  to 
reconcile  reason  with  revelation,  and  thus  to  justify  the  ways 
of  God  to  man.  The  methods  by  which  he  accomplishes  this, 
either  in  regard  to  the  terms  in  which  he  enunciates  the  great 
doctrines  of  the  gospel,  or  the  peculiar  views  of  philosophy, 
by  which  he  reconciles  them  with  the  subjective  grounds  of 
faith  in  the  universal  reason  of  man,  need  not  be  stated  here. 
I  will  merely  observe,  that  the  key  to  his  system  will  be  found 
in  the  distinctions,  which  he  makes  and  illustrates  between 
nature  and  free-wUl,  and  between  the  understanding  and  rea- 
son. For  the  first  of  these  distinctions  the  reader  may  con- 
sult note  29,  and  for  the  other,  pp.  JSd^^^lM,  and  note  59.  It 
may  meet  the  prejudices  of  some  to  remark  farther,  that  in 
philosophizing  on  the  grounds  of  our  faith  he  does  not  {H'ofess 
or  aim  to  solve  all  mysteries^  and  to  bring  ail  truth  within 
the  comprehension  of  the  understanding.  A  truth  may  be 
mysterious,  and  the  primary  ground  of  all  truth  and  reality 
must  be  so.  But  though  we  may  believe  what ''  passeth  all 
understanding,'"  we  cannot  believe  what  is  absurd,  or  contra- 
dictory to  reason. 

Whether  the  work  be  well  executed,  according  to  the  idea 
of  it,  as  now  given,  or  whether  the  author  have  accomplished 
his  purpose,  must  be  determined  by  those  who  aie  capable  of 
judging,  when  they  shall  have  examined  and  reflected  upon 
the  whole  as  it  deserves.  The  inquiry  which  I  have  now  to 
propose  to  my  readers  is,  whether  the  idea  itself  be  a  rational 
one,  and  whether  the  purpose  of  the  author  be  one,  which  a 
wise  man  and  a  christian  ought  to  aim  at,  or  which  in  the  pre- 
sent state  of  our  religious  interests,  and  of  our  theological  sci- 
ence specially  needs  to  be  accomplished. 

No  one,  who  has  had  occasion  to  observe  the  general  feel- 
ings and  views  of  our  religious  community  for  a  few  years 
past,  can  be  ignorant,  that  a  strong  prejudice  exists  against 
the  introduction  of  philosophy,  in  any  form,  in  the  discussion  of 
theological  subjects.  The  terms  philosophy  and  metaphysics, 
even  reason  and  rational  seem,  in  the  minds  of  those  most  de- 


i: 


»*' 


wm 


h 


\  .1 


'j^wgt 


I) 


\ 


(Hid  AIDS  TO   REFLECTIONi 

voted  to  the  support  of  religious  truth,  to  have  forfeited  their 
original,  and  to  have  acquired  a  new,  import,  especially  in  their 
relation  to  matters  of  faith.  By  a  philosophical  view  of  reli- 
gious truth  woulii  generally  be  understood,  a  view,  not  only 
varying  from  the  religion  of  the  bible  in  the  form  and  manner 
of  presenting  it,  but  at  war  with  it ;  and  a  rational  religion  is 
supposed  to  be  of  course  something  diverse  from  revealed  re- 
ligion. A  philosophical  and  rational  system  of  religious  truth 
would  by  most  readers  among  us,  if  I  mistake  not,  be  suppo- 
sed a  system  deriving  its  doctrines  not  from  revelation,  but 
from  the  speculative  reason  of  man,  or  at  least  relying  on  that 
only  for  their  credibility.  That  these  terms  have  been  used 
to  designate  such  systems,  and  that  the  prejudice  agauist  rea- 
son and  philosophy  so  employed,  is  not,  therefore,  without 
cause,  I  need  not  deny ;  nor  would  any  friend  of  revealed 
truth  be  less  disposed  to  give  credence  to  such  systems,  tha« 
the  autlior  of  the  work  before  us.  ,.t 

•i^But,  on  the  other  hand,  a  moment's  reflection  only  can  be 
necessary  to  convince  any  man,  attentive  to  the  use  of  lan- 
guage, that  we  do  at  the  same  time  employ  these  terms  in  re- 
lation to  truth  generally  in  a  better  and  much  higher  sense. 
Rational,  as  contradistinguished  from  irrational  and  absurd, 
certainly  denotes  a  quality,  which  every  man  would  be  dispo- 
sed to  claim,  not  only  for  himself,  but  for  his  religious  opin- 
ions.:   Now,  the  adjective  reasonable,  having  acquired  a  dif- 
ferent use  and  signification,  the  word  rational  is  the  adjective 
corresponding  in  sense  to  the  substantive  reason,  and  signifies 
what  is  conformed  to  reason;     In  one  sense,  then,  all  men 
would  appeal  to  reason,  in  behalf  of  their  religious  faith  :  they 
would  deny  that  it  was  irrational  or  absurd.     If  we  uo  not  in 
this  sense  adhere  to  reasoh,  we  forfeit  our  prerogative  n»  ra- 
tional beings,  and  our  faith  is  n»  better  than  the  bewildered 
dream  of  a  man  who  has  lost  his  reason.     Nay,  I  maintain 
that  when  we  use  the  term  in  this  higher  sense,  it  is  impossible 
for  us  to  believe  on  any  authority  what  is  directly  contradic- 
tory to  reason  and  seen  to  be  so.     No  evidence  from  another 
soui-oe,  and  no  authority  could  convince  us,  that  a  proposition 


T 


»'f--=-: 


•  <.  pUff^"^^- 


^e  forfeited  their 
specially  in  their 
cai  view  of  reli- 
.  view,  not  only 
orm  and  manner 
\tional  religion  is 
rom  revealed  re- 
t>f  religious  truth 
e  not,  be  suppo- 
I  revelation,  but 
it  relying  on  that 
I  have  been  lused 
idice  agauist  rea- 
lerefore,  without 
iend  of  revedied 
loh  syetemB,  than 

:tion  only  can  be 
J  the  use  of  Ian- 
hese  terms  in  re- 
.oh  higher  sense. 
inial  and  absuird, 
1  would  be  dispo- 
[lis  religious  opin- 
g  acquired  a  dif- 
i^  is  the  adjective 
son,  and  signifies 
le,  then,  all  men 
ligioua  faith :  ihey 
If  we  uo  not  in 
prerogative  as  ra- 
in the  bewildered 
Nay,  I  maintain 
se,  it  is  impossible 
lireclly  contradic- 
Biice  from  another 
that  a  proposition 


PRELIMINARY     EASAY. 


XVll 


in  Geometry,  for  example,  is  false,  which  our  reason  intuitive- 
ly discovers  to  be  true.  Now  supposing,  ( and  we  may  at 
least  suppose  this,)  that  reason  has  the  same  power  of  intui- 
tive insight  in  relation  to  certain  moral  and  spiritual  truths,  as 
in  relation  to  the  truths  of  Geometry,  then  it  will  be  equally 
impossible  to  divest  us  of  our  belief  of  those  truths. 

Furthermore,  we  are  not  only  unable  to  believe  the  same 
proposition  to  be  false,  which  our  reason  sees  to  be  true,  but 
we  cannot  believe  another  proposition,  which  by  the  exercise 
of  the  same  rational  faculty  we  see  to  be  incompatible  with 
the  former,  or  to  contradict  it.  We  may,  and  probably  often 
do,  receive  with  a  certain  kind  and  degree  of  credence  opin- 
ions, which  reflection  would  show  to  be  incompatible.  But 
when  we  have  reflected,  and  discovered  the  inconsistency,  we 
cannot  retain  both.  We  cannot  believe  two  contradictory 
propositions  knowing  them  to  be  such.  It  would  be  irration- 
al to  do  so. 

Again,  we  cannot  conceive  it  possible,  that  what  by  the 
same  power  of  intuition  we  see  to  be  universally  and  neces- 
sarily true  should  appear  otherwise  to  any  other  rational 
being.  We  cannot,  for  example,  but  consider  the  propo- 
sitions of  Geometry,  as  necessarily  true,  for  all  rational  be- 
ings. So,  too,  a  little  reflection,  I  think,  will  convince  any 
one,  that  we  attribute  the  same  necessity  of  reason  to  the 
principles  of  moral  rectitude.  What  in  the  clear  day-light  of 
our  reason,  and  after  mature  reflection,  we  see  to  be  right,  we 
cannot  believe  to  be  wrong  in  the  view  of  other  rational  be- 
ings in  the  distinct  exercise  of  their  Reason.  Nay,  in  regard 
to  those  truths,  which  are  clearly  submitted  to  the  view  of 
our  reason,  and  which  we  behold  with  distinct  and  steadfast 
intuitions,  we  necessarily  attribute  to  the  Supreme  Reason,  to 
the  Divine  Mind,  views  the  same,  or  coincident,  with  those 
of  our  own  reason.  We  cannot,  ( I  say  it  with  reverence  and 
I  trust  with  some  apprehension  of  the  importance  of  the  asser- 
tion )  we  cannot  believe  tliat  to  be  right  in  the  view  of  the  su- 
preme reason  which  is  clearly  and  decidedly  wrong  in  the  view 
of  our  own.  It  would  be  contradictory  to  reason,  itwo^dd  be  ir- 

c 


h'M'- 


itlJ»tiW*ii.*t^. 


KTr 


"T"- 


XVlll 


AIDS   TO    REFLECTION. 


rational  to  believe  it,  and  therefore  wc  cannot  do  so,  till  wc 
lose  our  reason,  or  cease  to  exercise  it. 

I  would  ask  now,  whether  this  be  not  an  authorized  use 
of  the  words  reason  and  rational,  and  whether  so  used  they  do 
not  mean  something.  If  it  be  so — and  1  appeal  to  the  mind  of 
every  man  capable  of  reflection,  and  of  understanding  the  use 
of  language,  if  it  be  not — then  there  is  meaning  in  the  terms 
universal  reason,  and  unity  of  reason,  as  used  in  this  work. 
There  is,  and  can  be,  in  this  highest  sense  of  the  word,  but 
one  reason,  and  whatever  contradicts  that  reason,  being  seen 
to  do  so,  cannot  be  received  as  matter  either  of  knowledge  or 
faith.  To  reconcile  religion  with  reason  used  in  this  sense, 
therefore,  and  to  justify  the  ways  of  God  to  man,  or  in  the 
view  of  reason,  is  so  far  from  being  irrational,  that  reason  im- 
peratively demands  it  of  us.  We  cannot,  as  rational  beings, 
believe  a  proposition  on  the  grounds  of  reason,  and  deny  it 
on  the  authority  of  revelation.  We  cannot  believe  a  proposi- 
tion in  philosophy,  and  deny  the  same  proposition  in  theology  ; 
nor  can  we  believe  two  incompatible  propositions  on  the  dif- 
ferent grounds  of  reason  and  revelation.  So  fast,  and  so  far, 
as  we  compare  our  thoughts,  the  objects  of  our  knowledge  and 
faith,  and  by  reflection  refer  them  to  their  common  measure  in 
the  universal  laws  of  reason,  so  far  the  instinct  of  reason  im- 
pels us  to  reject  whatever  is  contradictory  and  absurd,  and  to 
bring  unity  and  consistency  into  all  our  views  of  truth.  Thus, 
in  the  language  of  the  author  of  this  work,  (p.  6,)  though  "the 
word  rational  has  been  strangely  abused  of  late  times,  this 
must  not  disincline  us  to  the  weighty  consideration,  that 
thoughtfulness,  and  a  desire  to  rest  all  our  convictions  on 
grounds  of  right  reason,  are  inseparable  from  the  character  of 
a  Christian." 

But  I  beg  the  reader  to  observe,  that  in  relation  to  the  doc- 
trines of  spiritual  religion — to  all  that  he  considers  the  peculiar 
doctrines  of  the  Christian  revelation,  the  author  assigns  to  rea- 
son only  a  negative  validity.  It  does  not  teach  us,  what  those 
doctrines  are,  or  what  they  are  not,  except  that  they  are  not, 
and  cannot  be,  such  as  contradict  the  clear  convictions  of  right 


mwK^'fi'i'imm 


III  iMniuiW.im'iUJMiBWiJJ.W.U  »1!1I-WjIM.iiM ■■ 


rf' 


lot  do  so,   till  wc 

n  aulhorized  use 
r  so  used  they  do 
;al  to  the  mind  of 
rstanding  the  use 
ning  in  the  terms 
led  in  this  work, 
of  the  word,  but 
iason,  being  seen 
of  knowledge  or 
led  in  this  sense, 
o  man,  or  in  the 
1,  that  reason  im- 
i  rational  beings, 
ason,  and  deny  it 
jelieve  a  proposi- 
ition  in  theology ; 
sitions  on  the  dif- 

0  fast,  and  so  far, 
jr  knowledge  and 
immon  measure  in 
net  of  reason  im- 
nd  absurd,  and  to 
of  truth.  Thus, 
.  6,)  though  "the 
'  late  times,  this 
tnsideration,  that 
ir  convictions  on 

1  the  character  of 

ilation  to  the  doc- 
nders  the  peculiar 
lor  assigns  to  rea- 
ich  us,  what  those 
hat  they  are  not, 
invictions  of  right 


V^.  Vu 


PRHMIII.V.VRY    ESSAY. 


XIX 


ttrntrnfai"*^ 


reason.  But  his  views  on  this  point  aic  fully  stated  in  the 
work,  and  may  be  found  by  the  references  in  note  43.  The 
general  office  of  reason  in  relation  to  all,  that  is  proposed  for 
our  belief,  is  given  with  philosophical  precision  in  the  Appen- 
dix, pp.  390—391. 

If  then  it  be  our  prerogative,  as  rational  beings,  and  our 
duty  as  Christians,  to  think,  as  well  as  to  act,  rationally  to 
see  that  our  convictions  of  truth  rest  on  grounds  of  right  rea- 
son ;  and  if  it  be  one  of  tl      clearest  dictates  of  reason,  that 
we  should  endeavor  to  shun,  and  on  discovery  should  reject, 
whatever  is  contradictory  to  the  universal  laws  of  thought,  or 
to  doctrines  already  established,  I  know  not  by  what  means  we 
are  to  avoid  the  application  of  philosophy,  at  least  to  some  ex- 
tent, in  the  study  of  theology.     For  to  determine  what  are 
the  grounds  of  right  reason,  what  are  those  ultimate  truths, 
and  those  universal  laws  of  thought,  which  we  cannot  ration- 
ally contradict,  and  by  reflection  to  compare  with  these  what- 
ever is  proposed  for  our  belief,  is  in  fact  to  philosophize  ;  and 
whoever  does  this  to  a  greater  or  less  extent,  is  so  far  a  philo- 
sopher in  the  best  and  highest  sense  of  the  word.    To  this 
extent  we  are  bound  to  philosophize  in  Theology,  as  well  as 
in  every  other  science.     For  what  is  not  rational  in  theology, 
is,  of  course,  irrational,  and  cannot  be  of  the  household  of 
faith ;  and  to  determine  whether  it  be  rational  in  the  sense  al- 
ready explained  or  not,  is  the  province  of  philosophy.     It  is 
in  this  sense,  that  the  work  before   us  is  to  be  considered  a 
philosophical  work,  viz.  that  it  proves  the  doctrines  of  the 
Christian  faith  to  be  rational,  and  exliibits  philosophical  grounds 
for  the  poasibility  of  a  truly  spiritual  religion.    The  reality  of 
those  experiences,  or  sUtes  of  being,  which  constitute  exper- 
imental or  spiritual  religion,  rests  on  other  grounds.     It  is  in- 
cumbent on  the  philosopher  to  free  them  from  the  contradic- 
tions of  reason,  and  nothing  more ;  and  who  will  deny,  that 
to  do  this  is  a  purpose  worthy  of  the  ablest  philosopher  and 
the  most  devoted  christian !     Is  it  not  desirable  to  convince  all 
men,  that  the  doctrines,  which  wc  affirm  to  be  revealed  in  the 
gospel,  are  not  contradictory  to  the  requirements  of  reason 


%•' 


ri  1 


'\V| 


1^ 


AIU8    TO    REfLKC'TIOV. 


/ 


and  conscience.  la  it  not,  on  the  other  hand,  vastly  important 
to  the  cau»e  of  religious  truth,  and  even  to  the  practical  in- 
fluence of  religion  on  our  own  minds,  and  the  minds  of  com- 
munity at  large,  that  we  should  attain  and  exhibit  views  of 
philosophy  and  doctrines  in  metaphysics,  which  arc  at  least 
compatible  with,  if  they  do  not  specially  favour  those  views 
of  religion,  which,  on  other  grounds,  we  find  it  our  duty  to  be- 
lieve and  maintain.  For,  I  beg  it  may  be  observed,  as  a  point 
of  great  moment,  that  it  is  not  the  method  of  the  genuine  phi- 
losopher to  separate  his  philosophy  and  religion,  and  adopting 
his  principles  independently  in  each,  leave  them  to  be  reconci- 
led or  not,  as  the  case  may  be.  He  has  and  can  have  rationally 
but  one  system,  in  which  his  philosophy  becomes  religious, 
and  his  religion  philosophical.  Nor  am  I  disposed  in  compli- 
ance with  popular  opinion  to  limit  the  application  of  this  re- 
mark, as  is  usually  done,  to  the  mere  external  evidences  of 
revelation.  The  philosophy  which  we  adopt  will  and  must 
influence  not  only  our  decision  of  the  question,  whether  a 
book  be  of  divine  authority,  but  our  views  also  of  its  mean- 
ing. 

But  this  is  a  subject,  on  which,  if  possible,  I  would  avoid 
being  misunderstood,  and  must,  therefore,  exhibit  it  more  fully, 
even  at  the  risk  of  repeating  what  was  said  before,  or  is  else-- 
where  found  in  the  work.  It  has  been  already,  I  believe,  dis- 
tinctly enough  stated,  that  reason  and  philosophy  ought  to 
prevent  our  reception  of  doctrines  claiming  the  authority  of 
revelation  only  so  far  as  the  very  necessities  of  our  rational 
being  require.  However  mysterious  the  thing  affirmed  may 
be,  though  "  it  passeth  all  understanding^''^  if  it  cannot  be  shown 
to  contradict  the  unchangeable  principles  of  right  reneon,  its 
being  incomprehensible  to  our  understandings  is  not  an  obsta- 
cle to  our  faith.  If  it  contradict  reason,  we  cannot  believe  it, 
but  must  conclude,  either  that  the  writing  is  not  of  divine  au- 
thority, or  that  the  language  has  been  misinterpreted.  So  far 
it  seems  to  me,  that  our  philosophy  ought. to  modify  our  views 
of  theological  doctrines,  and  our  mode  of  interpreting  the 
language  of  an  inspired  writer.    But  then  wc  must  be  cautious. 


i|lL])»J»<<L«ll!i! 


iii'jji,iL'i;iiiiwjiiiiwiiii».>iiai&w*,g-'JTiwi«ifci'.'a»(B- 


^V| 


'(jwsr-: 


\  -t  ■  V, 


PRKMMINART    KSMAY. 


Ski 


vastly  important 
the  practical  in> 
e  minds  of  com« 
exhibit  views  of 
hich  are  at  least 
our  those  views 
it  our  duty  to  be- 
erved,  as  a  point 
the  genuine  phi- 
ion,  and  adopting 
'.m  to  be  reconci- 
in  have  rationally 
;comes  religious, 
posed  in  compli- 
cation of  this  rc- 
-nal  evidences  of 
>t  will  and  must 
stion,  whether  a 
iIbo  of  its  mcan- 

e,  I  would  avoid 
[bit  it  more  fully, 
vefore,  or  is  else" 
ly,  I  believe,  dis- 
osophy  ought  to 
the  authority  of 
s  of  our  rational 
ng  alfirmed  may 
:  cannot  be  shown 
right  reason,  its 
I  is  not  an  obsta- 
annot  believe  it, 
not  of  divine  au- 
Tpretcd.  So  far 
nodify  our  views 
interpreting  the 
must  be  cautious, 


that  wc  philosophize  rightly,  and  "do  not  call  that  reason, 
which  is  not  so."  ( See  p.  205. )  Otherwise  we  may  be  led 
by  the  itupposed  requirements  of  reason  to  interpret  meta- 
phorically, what  ought  to  be  received  literally,  and  evacuate 
the  Scriptures  of  their  most  important  doctrines.  But  what  I 
mean  to  say  here  is,  that  we  cannot  avoid  the  application  of 
our  philosophy  in  the  interpretation  of  tho  language  of  Scrip- 
ture, and  in  the  explanation  of  the  doctrines  of  religion  gen- 
erally. We  cannot  avoid  incurring  the  danger  just  alluded  to 
of  philosophizing  erroneously,  even  to  the  extent  of  rejecting 
as  irrational  that,  which  tends  to  the  perfection  of  reason  itself. 
And  hence  I  maintain,  that  instead  of  pretending  to  exclude 
philosophy  from  our  religious  enquiries,  it  is  vastly  important, 
that  we  philosophize  in  earnest — that  we  endeavor  by  profound 
reflection  to  learn  the  real  requirements  of  reason,  and  attain 
a  true  knowledge  of  ourselves. 

>»  If  any  dispute  the  necessity  of  thus  combining  the  study  of 
philosophy  with  that  of  religion,  I  would  beg  them  to  point 
out  the  age  since  that  of  the  Apostles,  in  which  the  prevailing 
metaphysical  opinions  have  not  distinctly  manifested  them- 
selves in  the  prevailing  views  of  religion ;  and  if,  as  I  fully 
believe  will  be  the  case,  they  fail  to  discover  a  single  system  of 
theology,  a  single  volume  on  the  subject  of  the  christian  religion, 
in  which  the  author's  views  are  not  modified  by  the  metaphysic- 
al opinions  of  the  age  or  of  the  individual,  it  would  be  desirable 
to  ascertain,  whether  this  influence  be  accidental  or  necessary. 
The  metaphysician  analyzes  the  faculties  and  operations  of  the 
human  mind,  and  teaches  us  to  arrange,  to  classify,  and  to 
name  them,  according  to  his  views  of  their  various  distinctions. 
The  language  of  the  Scriptures,  at  least  to  a  great  extent, 
speaks  of  subjects,  that  can  be  understood  only  by  a  reference 
to  those  same  powers  and  processes  of  thought  and  feeling, 
which  we  have  learned  to  think  of,  and  to  name,  according  to 
our  particular  system  of  metaphysics.  How  is  it  possible  then 
to  avoid  interpreting  the  one  by  the  other?  Let  us  suppose, 
for  example,  that  a  man  has  studied  and  adopted  the  philoso- 
phy of  Brown,  is  it  possible  for  him  to  interpret  the  8th  chap- 


wi»a'ii8.!H>'iu."'i"""  ■""**' 


^-il 


XXIt 


A  ins   TO    HEfl.KfTIOW. 


(or  of  Roiiuiiif,  without  havill^  Iiis  views  of  its  meaning  iii- 
lluciict'd  l)y  1m8  philosophy  ?  VVouhl  he  not  unavoidably  inter- 
pret the  language  and  explain  the  doctrines,  which  it  contains, 
differently  from  one,  who  should  have  adopted  such  views  of 
the  human  mind,  as  are  taught  in  this  work  ?  1  know  it  is  c»i8- 
toraary  to  disclaim  the  influence  of  philosophy  in  the  business 
of  interpretation,  and  every  writer  uow-a-days  on  such  sub- 
jects will  assure  us,  that  he  has  nothing  to  do  with  metaphys- 
ics, but  is  guided  only  by  common  sense  and  the  laws  of  in- 
terpretation. But  I  would  like  to  know  how  a  man  con'es  by 
any  common  sense  in  relation  to  the  movements  and  laws  of 
his  intellectual  and  moral  being  without  metaphysics.  What 
is  the  common  sense  of  a  Hottentot  on  subjects  of  this  sort  ? 
1  have  no  hesitation  in  saying,  that  from  the  very  nature  of  the 
case,  it  is  nearly,  if  not  quite,  impossible  for  any  man  entirely 
to  separate  his  philosophical  views  of  the  human  mind  from 
his  reflections  on  religious  subjects.  Probably  no  man  has 
endeavored  more  faithfully  to  do  this,  perhaps  no  one  has  suc- 
ceeded better  in  giving  the  truth  of  Scripture  free  from  the 
glosses  of  metaphysics,  than  Professor  Stuart.  Yet,  I  should 
risk  little  in  saying,  that  a  reader  deeply  versed  in  the  lan- 
guage of  metaphyics,  extensively  acquainted  with  the  philos- 
ophy of  diflerent  ages,  and  the  peculiar  phraseology  of  difter- 
ent  schools,  might  ascertain  his  metaphysical  system  from 
many  a  passage  of  his  commentary  on  the  Epistle  to  the  He- 
brews. What  then,  let  me  ask,  is  the  possible  use  to  the  cause 
of  truth  and  of  religion,  from  thus  perpetually  decrying  phi- 
losophy in  theological  enquiries,  when  we  cannot  avoid  it  if 
we  would  ?  Every  man,  who  has  reflected  at  all,  hag  his  met- 
aphysics ;  and  if  he  reads  on  religious  subjects,  he  interprets 
and  understands  the  language,  which  he  employs,  by  the  help 
of  his  metaphysics.  He  cannot  do  otherwise. — And  the  prop- 
er enquiry  is,  not  whether  we  admit  our  philosophy  into  our 
theological  and  religious  investigations,  but  whether  our  phi- 
losophy be  right  and  true.  For  myself,  I  am  fully  convinced, 
that  we  cm  have  no  right  views  of  theology,  till  we  have  right 
views  of  the  human  mind ;  and  that  these  arc  to  be  acquired 


-m*'f»mf^*1tfi''tltig^fti^,tf. 


ts  incaning  in* 
iivoidnhly  intcr- 
lich  it  cuntuinH, 
1  such  views  of 
know  it  is  ciis- 
in  the  business 
ITS  on  such  sub- 
with  metaphys- 
the  laws  of  in- 
A  man  coh'GS  hy 
ents  and  laws  of 
iphysics.     What 
cts  of  this  sort  ? 
ry  nature  of  the 
ny  man  entirely 
man  mind  from 
)ly  no  man  has 
no  one  has  suc- 
e  free  from   the 
Yet,  I  should 
rsed  in  the  lan- 
with  the  philos- 
eology  of  difter- 
lal   system  from 
listle  to  the  He- 
use  to  the  cause 
[y  decrying  phi- 
innot  avoid  it  if 
all,  has  his  met- 
ts,  he  interprets 
oys,  by  the  help 
-And  the  prop- 
losophy  into  our 
k'hether  our  phi- 
fuUy  convinced, 
ill  we  have  right 
i  to  be  acquired 


/ 


■y 


I'REMMI.VARY    K.SSW. 


XXill 


only  by  laborious  an<l  prrsevoring  rcfloction.  My  bolirf  is, 
that  the  (listiiictioiis  inif()l(l(>d  in  (liis  work  will  place  us  in  the 
way  to  truth,  and  relieve  us  from  numerous  perplexities,  in 
which  we  are  in\()lvcd  by  the  philosophy,  which  we  have  so 
long  taken  for  our  guide.  For  wo  are  greatly  deceived,  if  wo 
suppose  for  a  moment,  that  the  systems  of  theology-,  which 
have  been  received  among  us,  or  even  the  theoretical  views, 
which  are  now  most  popular,  are  free  from  the  entanglements 
of  wordly  wisdom.  The  readers  of  this  work  will  be  able  to 
see,  I  think,  more  clearly  the  import  of  this  remark,  and  the 
true  bearing  of  the  received  views  of  philosophy  on  our 
theological  enquiries.  Those,  who  study  the  work  without 
prejudice  and  adopt  its  principles  to  any  considerable  extent, 
will  understand  too  how  deeply  an  age  may  be  ensnared  in  the 
metaphysical  webs  of  its  own  weaving,  or  entangled  in  the 
net,  which  the  speculations  of  a  former  generation  have  thrown 
over  it,  and  yet  suppose  itself  blessed  with  a  perfect  immuni- 
ty from  the  dreaded  evils  of  metaphysics. 

But  before  I  proceed  to  remark  on  those  particulars,  in 
which  our  prevailing  philosophy  seems  to  mn  dangerous  in  its 
tendency,  and  unfriendly  to  the  cause  of  spiritual  religion, 
I  must  beg  leave  to  guard  myself  and  the  work  from  misappre- 
hension on  another  point,  of  great  importance  in  its  relation 
to  the  whole  subject.  While  it  is  maintained  that  reason  and 
philosophy,  in  their  true  character,  ought  to  have  a  certain 
degree  and  extent  of  influence  in  the  formation  of  our  reli- 
gious system,  and  that  our  metaph}sical  opinions,  whatever 
they  may  be,  will,  almost  unavoidably,  modify  more  or  less 
our  theoretical  views  of  religious  truth  generally,  it  is  yet  a 
special  object  of  the  author  of  the  work  to  show,  that  the 
spiritual  life,  or  what  among  us  is  termed  experimental  reli- 
gion, is,  in  itself,  and  in  its  own  proper  growth  and  develope- 
ment,  essentially  distinct  from  the  forms  and  processes  of  the 
understanding;  and  that,  although  a  true  faith  cannot  contra- 
dict any  universal  principle  of  speculative  reason,  it  is  yet  in 
a  certain  sense  independent  of  the  discursions  of  philosophy, 
and  in  its  proper  nature  beyond  the  reach  "  of  positive  science 


I     * 


}  ii 


•i 


'J 


r 


XXIV 


AIDS    TO    REFLECTION. 


and  theoretical  insights  "Christianity  is  not  a  Theory,  or  a 
Speculation;  but  a  Life.  Not  a  Philosophy  of  Life,  but  a 
Life  and  a  living  process."  It  is  not,  therefore,  so  properly  a 
species  of  knowledge,  as  a  form  of  being.  And  although  the 
theoretical  views  of  the  understanding,  and  the  motives  of 
prudence  which  it  presents,  may  be,  to  a  certain  extent,  con- 
nected with  the  developement  of  the  spiritual  principle  of  re- 
ligious life  in  the  Christian,  yet  a  true  and  living  faith  is  not 
incompatible  with  at  least  some  degree  of  speculative  error. 
As  the  acquisition  of  merely  speculative  knowledge  cannot  of 
itself  communicate  the  principle  of  spiritual  life,  so  neither 
does  that  principle,  and  the  living  process  of  its  growth,  de- 
pend wholly,  at  least,  upon  the  degree  of  speculative  knowl- 
edge with  which  it  co-exists.  That  religion,  of  which  our 
blessed  Saviour  is  himself  the  essential  Form  and  the  living 
Word,  and  to  which  he  imparts  the  actuating  Spirit,  has  a  prin- 
ciple of  unity  and  consistency  in  itself,  distinct  from  the  unity 
and  consistency  of  our  theoretical  views.  This  we  have  evi- 
dence of  in  every  day's  observation  of  Christian  chaiacter ; 
for  how  often  do  we  see  and  acknowledge  the  power  of  reli- 
gion, and  the  growth  of  a  spiritual  life,  in  minds  but  little  gift- 
ed with  speculative  knowledge,  and  little  versed  in  the  forms 
of  logic  or  philosophy.  How  obviously,  too,  does  the  living 
principle  of  religion  manifest  the  same  specific  character,  the 
same  essential  form,  amidst  all  the  diversities  of  condition,  of 
talents,  of  education,  and  natural  disposition,  with  which  it  is 
associated  ;  every  where  rising  above  nature,  and  the  powers 
of  the  natural  man,  and  unlimited  in  its  goings  on  by  the  forma 
in  which  the  understanding  seeks  to  comprehend  and  confine  its 
spiritual  energies.  "There  are  diversities  of  gifts,  but  the  same 
spirit ;"  and  it  is  no  less  true  now,  than  in  the  age  of  the  Apos- 
tles, that  in  all  lands,  and  in  every  variety  of  circumstances, 
the  manifestations  of  spiritual  life  are  essentially  the  same  ; 
and  all  who  truly  believe  in  heart,  however  diverse  in  natu- 
ral condition,  in  the  character  of  their  understandings,  and 
even  in  their  theoretical  views  of  truth,  arc  one  in  Christ  Je- 
sus.    The  essential  faith  is  not  to  be  found  in  the  understaiul- 


I 


I 


lot  a  Theory,  or  a 
h.y  of  Life,  but  a 
ore,  so  properly  a 
And  although  the 
id  the  motives  of 
irtain  extent,  con- 
al  principle  of  re- 
living faith  is  not 
speculative  error, 
owledge  cannot  of 
il  life,  so  neither 
of  its  growth,  de- 
peculative  knowl- 
on,  of  which  our 
rm  and  the  living 
Spirit,  has  a  prin- 
nct  from  tlie  unity 
rhis  we  have  evi- 
iristian  chaiacter ; 
the  power  of  reli- 
inds  but  little  gift- 
ersed  in  the  forms 
3,  does  the  living 
fie  character,  the 
3S  of  condition,  of 
1,  with  which  it  is 
B,  and  the  powers 
;s  on  by  the  forms 
end  and  confine  its 
gifts,  but  the  same 
e  age  of  the  Apos- 
of  circumstances, 
entially  the  same  ; 
r  diverse  in  natu- 
idcrstandings,  and 
one  in  Christ  Je- 
in  the  understand- 


V' 


[ 


PREMMIVARY    ESSAY. 


XXV 


ing  or  the  speculative  theory,  but  "■  tho  Life,  tho  Substance, 
the  Hope,  tlio  Love — in  oiu;  word,  tho  Faith — these  are  De- 
rivatives Ironi  the  practical,  moral,  and  Spiritual  Nature  and 
Being  of  Man."  Speculative  .systems  of  theology  indeed 
have  often  had  little  connexion  with  the  essential  spirit  of 
religion,  and  are  usually  little  more  than  schemes  resulting 
from  the  strivings  of  the  finite  understanding  to  comprehend 
and  exhibit  under  its  own  forms  and  conditions  a  mode  of  be- 
ing and  spiritual  truths  essentially  diverse  from  their  proper 
objects,  and  with  which  they  are  incommensurate. 

This  1  am  aware  is  an  imperfect,  and  I  fear  may  be  an  un- 
intelligible view,  of  a  subject  exceedingly  difficult  of  appre- 
hension at  the  best.     If  so,  I  must  beg  the  reader's  indulgence, 
and  request  him  to  suspend  his  judgment,  as  to  the  absolute 
intelligibility  of  it,  till  he  becomes  acquainted  with   the  lan- 
guage and  sentiments  of  the  work  itself.     It  will,  however,  1 
hope,  be  so  far  understood,  at  least,  as  to  answer  the  purpose 
for  wliich  it   was  introduced — of  precluding  the  supposition, 
that,  in  the  remarks  which  preceded,  or  in  those  which  follow, 
any  suspicion  is  intended  to  be  expressed,  with  regard  to  the 
religious  principles  or  the  essential  faith  of  those  who  hold 
the  opinions  in  question.     According  to  this  view  of  the  inhe- 
rent and  essential  nature  of  Spiritual  Religion,  as  existing  in 
the  practical  reason  of  man,  we  may  not   only  admit,  but 
can  better  understand,  the  possibility  of  what  every  charita- 
ble christian  will  acknowledge  to  be  a  fact,  so  far  as  human 
observation  can  determine  facts  of  this  sort — that  a  man  may 
be  truly  religious,  and  essentially  a  believer  at  heart,  while  his 
understanding  is  sadly  bewildered  with  the  attempt  to  com- 
prehend and  express  philosophically,  what  yet  he  feels  and 
knows  spiritually.     It  is  indeed  impossible  for  us  to  tell,  how 
far  the  understanding  may  impose  upon  itself  by  partial  views 
and  false  disguises,  without  perverting  the  will,  or  estranging 
it  from  the  laws  and  the  authority  of  reason  and  the  Divine 
Word.     We  cannot  say,  to  what  extent  a  false  system  of  phi- 
losophy and  metaphysical  opinions,  which  in  their  natural  and 
uncounteract(!d  tendency  woiddgo  to  destroy  all  religion,  may 


*  f. 


!1 


II  ^  \ 


f  • 


XXVI 


AIDS    TO    REFLECTION. 


•i 

\ 

1 

1 

V 

I 

be  received  in  a  christian  community,  and  yet  the  power  of 
spiritual  religion  retain  its  hold  and  its  efficacy  in  the  hearts 
of  the  people.  We  may  perhaps  believe  that,  in  opposition  to 
all  the  might  of  false  philosophy,  so  long  as  the  great  body  of 
the  people  have  the  Bible  in  their  hands,  and  are  taught  to 
reverence  and  receive  its  heavenly  instructions,  though  the 
church  may  suffer  injury  from  unwise  and  unfruitful  specu- 
lations, it  will  yet  be  preserved ;  and  that  the  spiritual  seed  of 
the  Divine  Word,  though  mingled  with  many  tares  of  worldly 
wisdom,  and  philosophy  falsely  so  called,  will  yet  spring  up, 
and  bear  fruit  unto  everlasting  life. 

But  though  we  may  hope  and  believe  this,  we  cannot  avoid 
believing,  at  the  same  time,  that  injury  must  result  from  an  un- 
suspecting confidence  in  metaphysical  opinions,  which  are  es- 
sentially at  variance  with  the  doctrines  of  revelation.  Espe- 
cially must  the  effect  be  injurious,  where  those  opinions  lead 
gradually  to  alter  our  views  of  religion  itself,  and  of  all  that  is 
peculiar  in  the  Christian  system.  The  great  mass  of  commu- 
nity, who  know  little  of  metaphysics  and  whose  faith  in  reve- 
lation is  not  so  readily  intluenced  by  speculations  not  immedi- 
ately connected  with  it,  may,  indeed,  for  a  time,  escape  the 
evil,  and  continue  to  "  receive  with  meekness  the  ingrafted 
word."  But  in  the  minds  of  the  better  educated,  especially 
those  who  think,- and  follow  out  their  conclusions  with  resolute 
independence  tif  thought,  the  result  must  be  cither  a  loss  of 
confidence  in  the  opinions  themselves,  or  a  rejection  of  all 
those  parts  of  the  christian  system  which  are  at  variance  with 
them.  Under  particular  circumstances,  indeed,  where  both 
the  metaphysical  errors,  and  the  great  doctrines  of  the  chris- 
tian faith,  have  a  strong  hold  upon  the  minds  of  a  community, 
a  protracted  struggle  may  take  place,  and  earnest  and  long 
continued  efforts  may  be  made  to  reconcile  opinions,  which 
we  are  resolved  to  maintain,  with  a  faith  which  our  conscien- 
ces will  not  permit  us  to  abandon.  But  so  long  as  the  effort 
continues,  and  such  opinions  retain  their  hold  upon  oui  confi- 
dence, it  must  be  with  some  diminution  of  the  fulness  and 
simplicity  of  our  faith.     To  a  greater  or  less  degree,  accord- 


rN   i,.,V 


^^. 


et  the  power  of 
cy  in  the  hearts 
,  in  opposition  to 
he  great  body  of 
nd  are  taught  to 
ions,  though  the 
unfruitful  specu- 
spiritual  seed  of 
tares  of  worldly 
11  yet  spring  up, 

we  cannot  avoid 
esult  from  an  un- 
is,  which  are  es- 
velation.  Espo- 
)se  opinions  lead 
and  of  all  that  is 
mass  of  commu- 
ose  faith  in  reve- 
ions  not  immcdi- 
time,  escape  the 
iss  the  ingrafted 
icated,  especially 
ons  with  resolute 
;  cither  a  loss  of 
rejection  of  all 
at  variance  with 
2ed,  where  both 
lies  of  the  chris- 
of  a  community, 
jarnest  and  long 
opinions,  which 
ich  our  conscien- 
3ng  as  the  effort 
d  upon  oui  confi- 
thc  fulness  and 
degree,  accord- 


,^ 


/ 


PREI.IMINAnV    KSSAY. 


XXVII 


ing  to  the  education  and  habits  of  thought  in  different  individ- 
uaU,  the  Word  of  God  is  received  w  ith  doubt,  or  with  such 
glozing  modifications  as  enervate  its  power.     Thus  the  light 
from  heaven  is  intercepted,  and  we  are  left  to  a  shadow-fight 
of   metaphysical    schemes   and   metaphorical   interpretations. 
While  one  party,  with  conscientious  and  earnest  endeavors, 
and  at  great  expense  of  talent  and  ingenuity,  contends  for  the 
faith,  and  among  the  possible  shapings  of  the  received  meta- 
physical system,  seeks  that  which  will  best  comport  with  ihe 
simplicity  of  the  gospel",  another  more  boldly  interprets  the 
language  of  the  gospel  itself,  in  conformity  with  those  views 
of  religion  to  which  their  philosophy  seems  obviously  to  con- 
duct them.     The  substantial  being,  and  the  living  energy,  of 
that.  Word,  which  is  not  only  the  light  but  the  life  of  men,  is 
either  misapprehended  or  denied  by  all  parties ;  and  even  those 
who  contend  for  what  they  conceive  the  literal  import  of  the 
gospel,  do  it— as  they  must  to  avoid  too  glaring  absurdity— with 
such  explanations  of  it3  import,  as   make  it  to  become,  in  no 
small  degree,  the  "words  of  man's  wisdom,"  rather  than  a 
simnle  "  demonstration  of  the  spirit,  and  of  power."     Hence, 
although  such  as  have  experienced  the  spiritual  and  life-giving 
power  of  the  Divine  Word,  may  be  able,  through  the  promis- 
ed aids    of  the  spirit,  to  overcome  the  natural  tendency  of 
speculative  error,  and,  by  "the  law  of  the  spirit  of  life"  which 
is  in  them,  may  at  length  be  made  "  free  from  the  law  of  sin 
and  death,"  yet  who  can  tell  how  much  they  may  lose  of  the 
blessings  of  the  gospel,  and  be  retarded  ih  their  spiritual  growth 
when  they  are  but  too  often  fed  with  the  lifeless  and  starve- 
ling products  of  the   human  understanding,   instead   of  that 
"  living  bread  which  came  down  from  heaven."    Who  can  tell, 
moreover,  how  many,  through  the  prevalence  of  such  philo- 
sophical  errors  as  lead  to  misconceptions  of  the  truth,  or  cre- 
ate a  prejudice  against  it,  and  thus  tend  to  intercept  the  light 
fioin  heaven,  may  continue  in  their  ignorance,  "  alienated  from 
the  life  of  God,"  and  groiiing  in  the  darkness  of  their  own  un- 
derstandings. 

But  however  that  may  be,  enlightened  christians,  and  espe- 


fipl! 


i  iii 


t 

k 


t 


■'t   :f 


1:      . 


\ 


xxvni 


AIDS   TO    HEFI.KCTION. 


IK. 


cially  christian  instructors,  know  it  to  be  their  duty,  as  far  as 
possible,  to  prepare  the  way  for  the  full  and  unobstructed  in- 
fluence of  the  Gospel,  to  do  all  in  their  power  to  remove  those 
natural  prejudices,  and  those  errors  of  the  understanding, 
which  are  obstacles  to  the  truth,  that  the  word  of  God  may 
find  access  to  the  heart,  and  conscience,  and  reason  of  every 
man,  that  it  may  have  "  free  course,  and  run,  and  be  glorified." 
My  own  belief,  that  such  obstacles  to  the  influence  of  truth 
exist  in  the  speculative  and  metaphysical  opinions  generally 
adopted  in  this  country,  and  that  the  present  work  is  in  some 
measure  at  least  calculated  to  remove  them,  is  pretty  clearly 
indicated  by  the  remarks  which  I  have  already  made.  But,  to 
be  perfectly  explicit  on  the  subject,  I  do  not  hesitate  to  express 
my  conviction,  that  the  natural  tendency  of  some  of  the  lead- 
ing principles  of  our  prevailing  system  of  metaphysics,  and 
those  which  must  unavoidably  have  more  or  less  influence  on 
our  theoretical  views  of  religion,  are  of  an  injuiious  and  dan- 
gerous tendency,  and  that  so  long  as  we  retain  them,  however 
we  may  profess  to  exclude  their  influence  from  our  theological 
enquiries,  and  from  the  interpretation  of  Scripture,  we  can 
maintain  no  consistent  system  of  Scriptural  theology,  nor  clear- 
ly and  distinctly  apprehend  the  spiritual  import  of  Scripture 
language.  The  grounds  of  this  conviction  I  shall  proceed  to 
exhibit,  though  only  in  a  very  partial  manner,  as  I  could  not 
do  more  without  anticipating  the  contents  of  the  work  itself, 
instead  of  merely  preparing  the  reader  to  peruse  them  with 
attention.  I  am  aware,  too,  that  some  of  the  language,  which 
I  have  already  employed,  and  shall  be  obliged  to  employ,  will 
not  convey  its  full  import  to  the  reader,  till  he  becomes  ac- 
quainted with  some  of  the  leading  principles  and  distinctions 
unfolded  in  the  work.  But  this,  also,  is  an  evil,  which  I  saw 
no  means  of  avoiding  without  incurring  a  greater,  and  writing 
a  book  instead  of  a  brief  essay. 

Let  it  be  understood,  then,  without  farther  preface,  that  by 
the  prevailing  system  of  metaphysics,  I  mean  the  system,  of 
which  in  modern  times  Locke  is  the  reputed  author,  and  the 
loading  principles  of  which,  with  various  modifications,  more 


■,0c:l 


^ 


V 


r  duty,  as  far  as 
inobstructed  in- 
to remove  those 

understanding, 
ard  of  God  may 
reason  of  every 
nd  be  glorified." 
[luence  of  truth 
nions  generally 
vork  is  in  some 
is  pretty  clearly 
f  made.  But,  to 
sitatcto  express 
•me  of  the  Icad- 
etaphysics,  and 
jss  influence  on 
juiious  and  dan- 
i  them,  however 
1  our  theological 
ripture,  we  can 
ology,nor  clear- 
ort  of  Scripture 
ihall  proceed  to 
,  as  I  could  not 

the  work  itself, 
use  them  with 
language,  which 

to  employ,  will 
he  becomes  ac- 

and  distinctions 
p^il,  which  I  saw 
iter,  and  writing 

preface,  that  by 

the  systom,  of 

author,  and  the 

lificutiuns,  more 


\, 


/ 


/ 


PUEtlMINAKY    KSSAr 


XMX 


or  less  important,  but  not  altering  its  essential  character,  have 
been  almost  universally  received  in  this  country.     It  should  be 
observed,  too,  that  the  causes  enumerated  in  the  Appendix  of 
this  work,  pp.  393—396,  as  having  elevated  it  to  its  "pride  of 
place"  in  Europe,  have  been  aided  by  other  favouring  circum- 
stances here.     In  the  minds  of  our  religious  community  espe- 
cially some  of  its  most  important  doctrines  have  become  asso- 
ciated  with  names  justly  loved  and  revered  among  ourselves, 
and  80  connected  with  all  our  theoretical  views  of  religion, 
that  one  can  hardly  hope  to  question  their  validity  without 
hazarding  his  reputation,  not  only  for  orthodoxy,  but  even  for 
common  sense.  To  controvert,  for  example,  the  prevailing  doc- 
trines with  regard  to  the  freedom  of  the  will,  the  sources  of 
our  knowledge,  the  nature  of  tho  understanding  as  containing 
the  controlling  principles  of  our  whole  being,  and  the  univer- 
sality of  the  law  of  cause  and  effect,  even  in  connexion  with 
the  arguments  and  the  authority  of  the  most  powerful  intellect 
of  the  age,  may  even  now  be  worse  than  in  vain.     Yet  I  have 
reasons  for  believing  there  are  some  among  us,  and  that  their 
number  is  fast  increasing,  who  are  willing  to  revise  their  opin- 
ions on  these  subjects,  and  who  will  contemplate  the  views 
presented  in  this  work  with  a  liberal,  and  something  of  a  pre- 
pared feeling,  of  curiosity.     The  diflieulties,  in  which  men  find 
themselves  involved  by  the  received  doctrines  on  these  sub- 
jects, in  their  most  anxious  eiVorts  to  explain  and  defend  the 
peculiar  doctrines  of  spiritual  religion,  have  led  many  to  sus- 
pect, that  there  must  be  some  lurking  error  in  the  premises. 
It  is  not,  that  these  principles  lead  us  to  mysteries,  which  we 
cannot  comprehend—they  are  found,  or  believed  at  least  by 
many,  to  involve  us  in  absurdities,  which  we  can  comprehend. 
It  is  necessary,  indeed,  only  to  form  some  notion  of  the  distinc- 
tive and  appropriate  import  of  the  term  spiritual,  as  opposed 
to  natural  in  the  N.  T.,  and  then  to  look  at  the  writings,  or 
hear  the  discussions,  in  which  the  doctrines  of  the  spirit  and  of 
spiritual  influences  are  taught  and  defended,  to  see  the  insur- 
mountable nature  of  the  obstacles,  which  these  metaphysical 
dogmas  throw  in  the  way  of  the  most   powerful  minds.     To 


f'li 


.1    I- 
11    '' 


H- 


.•c::: 


A 


xxx 


AIDS  TO   REKLECTION. 


( 


tlioBf!  who  shall  road  this  work  with  any  {k'p;rcc  of  rrllictioii, 
it  must,  1  think,  be  obvious,  that  somctliiiig  more  is  implied  in 
the  continual  opposition  of  these  terms  in  tiic  N.  T.,  than  can 
bo  explained  consistently  witii  the  prevailing  opinions  on  the 
subjects  above  enumerated ;  and  that,  through  their  inlluencc 
our  highest  notions  of  that  distinction  have  been  rendered  con- 
fused, contradictory,  and  inadecjuate.  I  have  already  dirijcted 
the  attention  of  tlu"  reader  to  those  parts  of  the  work,  where 
this  distinction  is  unfolded  ;  and  had  I  no  other  grounds  than 
tho  arguments  and  views  there  exhibited,  I  should  be  convin- 
ced, that  so  long  as  we  hold  the  doctrines  of  Locke  and  the 
Scotch  metaphysicians  respecting  power,  cause  and  effect,  mo- 
tives, and  the  freedom  of  the  will,  we  not  only  can  make  and 
defend  no  essential  distinction  between  that  which  is  natural, 
and  that  which  is  spiritual,  but  we  cannot  even  find  rational 
grounds  for  the  feeling  of  moral  obligation,  and  the  distinction 
between  regret  and  remorse. 

According  to  the  system  of  these  authors,  as  nearly  and 
distinctly  as  my  limits  will  permit  me  to  state  it,  the  same  law 
of  cause  and  effect  is  the  lato  of  the  universe.  It  extends  to 
the  moral  and  spiritual — if  in  courtesy  these  terms  may  still 
be  used — no  less  than  to  the  properly  natural  powers  and  agen- 
cies of  our  being.  The  acts  of  the  free-will  are  jire-deter- 
mined  by  a  cause  out  of  the  tvill,  according  to  the  same  law  of 
cause  and  efi'cct,  which  controls  the  changes  in  the  physical 
world.  We  have  no  notion  of  power  but  uniformity  of  ante- 
cedent and  consequent.  The  notion  of  a  power  in  the  will 
to  act  freely,  is  therefore  nothing  more  than  an  inherent  capa- 
city of  being  acted  upon,  agreeably  to  its  nature,  and  accord- 
ing to  a  fixed  law,  by  the  motives  which  are  present  in  the 
understanding.  I  feel  authorized  to  take  this  statement  partly 
from  Brown's  philosophy,  ])ecause  that  work  has  been  deci- 
dedly approved  by  our  highest  theological  authorities  ;  and  in- 
deed it  would  not  be  essentially  varied,  if  expressed  in  the 
precise  terms  used  by  any  of  the  writers  most  usually  quoted 
ill  reference  to  these  subjects. 

I  am  aware   that  variations  may  be  found  in  the  mode  of 


'^^[■iii 


.,  JftES^B^^Hmit^'^ 


\ 


piec  of  iTlUclidii, 
iioi'c  is  iiiiplicil  ill 
c  N.  T.,  than  can 
ig  opinions  on  tlic 
f^h  their  inlluence 

en  rendered  con- 
a  already  dir(!cted 

the  work,  where 
her  grounds  than 
sliouhl  be  convin- 
>f  Locke  and  the 
ise  and  effect,  mo- 
nly  can  make  and 
wliich  is  natural, 
even  find  rational 
ind  the  distinction 

s,   as  nearly  and 

0  it,  the  same  luio 
•.ve.  It  extends  to 
se  terms  may  still 

1  powers  and  agen- 
ill  are  pre-deter- 
to  the  same  law  ol" 
OS  in  the  i)hy8ical 
iiiforinity  of  ante- 
power  in  the  will 

an  inherent  capa- 
ature,  and  accord- 
ire  i)resent  in  the 
is  statement  partly 
ik  has  been  deci- 
iithorities ;  and  in- 
expressed  in  the 
jst  usually  quoted 

)d  in  the  niodc  of 


/ 


PRICMMtN.VRT     ESSAY. 


XXXI 


stating  these  doctrines,  but  I  tliink  every  candid  reader,  who 
is  acquainted  with  the  metaphysics  and  theology  of  this  coun- 
tiy,  will  admit  the  above  to  be  a  fair  re])i-esentation  of  the  form 
in  which  they  are  generally  received.  I  am  aware,  too,  that 
much  has  been  said  and  written  to  make  out  consistently  with 
these  general  principles,  a  distinction  between  natural  and 
moral  causes,  natural  and  moral  ability,  and  inability,  &c.  But 
1  beg  all  lovers  of  sound  and  rational  philosophy  to  look  care- 
fully at  the  general  principles,  and  see  whether  there  be,  in 
fact,  ground  left  for  any  such  distinctions  of  this  kind  as  arc 
worth  contending  for.  My  first  step  in  arguing  with  a  defend- 
er of  these  principles,  and  of  the  distinctions  in  question,  as 
connected  with  them,  would  be  to  ask  for  his  definition  of  na- 
ture  and  natural.  And  when  he  had  arrived  at  a  distinctive 
general  notion  of  the  import  of  these,  it  would  appear,  if  I 
mistake  not,  that  he  hud  first  subjected  our  whole  being  to  the 
law  of  nature,  and  then  contended  for  the  existence  of  some- 
thing which  is  not  nature.  For  in  their  relation  to  the  law  of 
moral  rectitude,  and  to  the  feeling  of  moral  responsibility, 
what  difference  is  there,  and  what  difference  can  there;  be,  be- 
tween what  arc  called  natural  and  those  which  are  called  mo- 
ral powers  and  affections,  if  they  are  all  under  the  control  of 
the  same  universal  law  of  cause  and  effect.  If  it  still  be  a  mere 
nature,  and  the  determinations  of  our  will  be  controlled  by 
causes  out  of  the  will,  according  to  our  nature,  then  I  main- 
tain that  a  moral  nature  has  no  more  to  do  with  the  feeling  of 
responsibility  than  any  other  nature. 

Perhaps  the  difiiculty  may  be  made  more  obvious  in  this 
way.  It  will  be  admitted  that  brutes  are  possessed  of  various 
natures,  some  innocent  or  useful,  others  noxious,  but  all  alike 
irresponsible  in  a  moral  point  of  view.  But  why  ?  Simply  be- 
cause they  act  in  accordance  with  their  natures.  They  pos- 
sess, each  according  to  its  proper  nature,  certain  appetites  and 
susceptibilities,  which  are  stimulated  and  acted  upon  by  their 
appropriate  objects  in  the  world  of  the  senses,  and  the  rela- 
tion— the  law  of  action  and  reaction — subs'sting  between  these 
specific  susceptibilities  and  their  coires[  onding  outward  ob- 


n.J 


^ 


\ 


XXXII 


.'8    TO    Um'I.Kt'TION. 


•*■* 


jecls,  conalitutea  their  nature.  They  have  a  power  of  select- 
ing and  choosing  in  the  world  of  sense  the  objects  appropriate 
to  the  wants  of  their  nature ;  but  that  nature  is  the  soh  law 
of  their  being.  Their  power  of  choice  is  but  a  part  of  it,  in- 
strumental in  accomplishing  its  ends,  but  not  capable  of  ris- 
sing  above  it,  of  controlling  its  impulses,  and  of  determining 
itself  with  reference  to  a  purely  ideal  law,  distinct  from  their 
nature.  They  act  in  accordance  with  the  law  of  cause  and 
effect,  which  constitutes  their  several  natures,  and  cannot  do 
otherwise.  They  are,  iherrfore,  not  renponsible — not  capable 
of  guilt,  or  of  remorse. 

Now  let  us  suppose  another  being,  possessing,  in  addition  to 
the  susceptibilities  of  the  brute,  certain  other  specific  suscep- 
tibilities with  their  correlative  objects,  either  in  the  sensible 
world,  or  in  a  future  world,  but  that  these  are  subjected,  like 
the  other  to  the  same  binding  and  inalienable  law  of  cause  and 
ciTect.  What,  I  ask,  is  the  amount  of  the  difference  thus  sup- 
posed between  this  being  and  the  brute  ?  The  supposed  addi- 
tion, it  is  to  be  understood,  is  merely  an  addition  to  its  nature; 
and  the  only  power  of  will  belonging  \o  it  is,  as  in  the  case  of 
the  brute,  only  a  capacity  of  choosing  and  acting  unifornly  in 
accordance  with  its  nature.  These  additional  susceptibilities 
still  act  but  as  they  are  acted  upon;  and  the  will  is  determined 
accordingly.  VV^hat  advantage  is  gained  in  this  case  by  calling 
those  supposed  additions  moral  atfections,  and  their  correlative 
stimulants  moral  causes?  Do  we  thereby  find  any  ration- 
al ground  for  the  feeling  of  moral  responsibility,  for  conscience, 
for  remorse  ?  The  being  acts  according  to  its  nature,  and 
why  is  it  blameworthy  more  than  the  brute  ?  If  the  moral 
cause  existing  out  of  the  will  be  a  power  or  cause  which,  in 
its  relation  to  the  specific  susceptibility  of  the  moral  being, 
produces  under  the  same  circumstances  uniformly  the  same  re- 
sult, according  to  the  law  of  cause  and  effect ;  if  the  acts  of  the 
will  be  subject  to  the  same  law,  as  mere  links  in  the  chain  of 
antecedents  and  consequents,  and  thus  a  part  of  our  nature, 
what  is  gained,  I  ask  again,  by  the  distinction  of  a  moral  and 
a  physical  nature.     It  is  still  only  a  nature  under  the  law  of 


'jjiyti; -:'„,; 


\ 


I  power  of  selcct- 
bjects  appropriate 
re  in  tlie  sole  law 
\t  a  part  of  it,  in- 
lot  capable  of  ris- 
id  of  determining; 
Jistinct  from  their 
law  of  cause  and 
cs,  and  cannot  do 
rible — not  capable 

nng,in  addition  to 
cr  specific  suscep- 
icr  in  the  sensible 
ire  subjected,  like 
e  law  of  cause  and 
ilTerence  thus  sup- 
he  supposed  addi- 
ition  to  its  nature ; 
i,  as  in  the  case  of 
cting  unifurirly  in 
lal  susceptibilities 
will  is  determined 
Ills  case  by  calling 
(I  their  correlative 
/  find  any  ration- 
ity,  for  conscience, 
0  its  nature,  and 
te  ?  If  the  moral 
>r  cause  which,  in 
the  moral  being, 
irmly  the  same  re- 
;  if  the  acts  of  the 
ks  in  the  chain  of 
irt  of  our  nature, 
lon  of  a  moral  and 
under  the  law  of 


1 

\ 


'^1 


I'RKUMINARV    F.««!AY. 


x?;xiii 


causo  and  cllVct,  anil  llic  lil)orty  of  the  moral  hoiiii;  i^  vndir 
till'  siitiir  riindilioii  willi  tin;  lilvily  oi'  tlu;  hnito.  Hi>tli  arc 
IV(:<'  to  follow  aii.l  I'lillil  till'  law  ol'  their  iiatiiro,  and  hoth  me 
alike  bimnd  hi/  that  law,  as  hy  an  adanianline  chain.  The 
very  conditions  of  the  law  preclude  the  posxihility  of  a  power 
to  act  oihorwise  than  according  to  their  n;inire.  They  pie- 
cludo  the  very  idea  of  a  free-will,  and  render  the  feelinjj;  of 
moral  re8pon!ii!)!lity  not  an  enigma  merely,  not  a  mystery,  hut 
a  self-contradiction  and  an  absurdity. 

Turn  the  mattei  as  we  will— call  these  correlatives,  vi/.  the 
inherent  susceplibililies  and  the  causes  acting!;  on  them  from 
without,  »Ki/ura/,  or  im>nil,  or  spmtual— so  long  as  their  action 
and  reaction,  or  the  law  of  reciprocity,  (see  note  G7),  which 
constitutes  their  specific  natures,  is  considered  as  the  controll- 
ing luio  of  our  ivliole  being,  so  long  as  we  refuse  to  admit  the 
existence  in  the  will  of  a  power  capable  of  rising  above  thin 
law,  and  controlling  its  oi)eration  hy  an  act  of  absolute  self- 
determination,  S(»  long   we  shall  be  involved  in  perplexities 
both  in  morals  and  religion.     At  all  events,  the  only  method 
of  avoiding  them  will  be  to  adopt  the  creed  of  the  necessita- 
rians entire,  to  give  man  over  to  an  irresponsible  nature  as  a 
better  sort  of  animal,   and  resolve  the   will  of  the   Supreme 
Reason  into  a  blind  and  irrational  fate. 

1  am  well  aware  of  the  objections  that  will  be  made  to  this 
statement,  and  especially  the  demonstrated  incompiehensible- 
ness  of  a  self-determining  po'.ver.  To  this  I  may  be  permitted 
to  answer,  that,  admitting  the  power  to  originate  an  act  or 
state  of  mind  to  be  beyond  the  capacity  of  our  understandings 
to  comprehend,  it  is  still  not  contradictory  to  reason  ;  and  that 
1  (ind  it  more  easy  to  believe  the  existence  of  that,  which  is 
simply  ineomprohensible  to  my  understanding,  than  of  that, 
which  involves  an  absurdity  for  my  reason.  1  venture  to  al- 
firin,  moreover,  that  however  we  may  bring  our  understand- 
ina;s  into  bondage  to  the  more  c()mprehen;Mble  doctrine,  sim- 
ply because  it  is  comprehensible  under  the  forms  of  the  under- 
standing, every  man  does,  in  fad,  believe  himself  possessed 
of  freedom  in  the  liif^her  sense  of  self-determination.      Every 


>     1 
«     i 


t\ 


till 


i 


XXXIV 


AIDS   TO   REFLECTION. 


1  a 


;-'■■■ 


man's  conscience  commands  him  to  believe  it,  whenever  for 
a  moment  he  indulges  the  feeling  either  of  moral  self-appro- 
bation, or  of  remorse.  Nor  can  we  on  any  other  grounds 
justify  the  ways  of  God  to  man  upon  the  supposition,  that  he 
inflicts  or  will  inflict  any  other  punishment,  than  that  which  is 
simply  remedial  or  disciplinary.  But  this  subject  will  be  found 
more  fully  explained  in  the  course  of  the  work.  My  present 
object  is  merely  to  show  the  necessity  of  some  system  in  re- 
lation to  these  subjects  different  from  the  received  one. 

It  may  perhaps  be  thought,  that  the  language  used  above  is 
too  strong  and  too  positive.  But  I  venture  to  ask  every  can- 
did man,  at  least  every  one,  who  has  not  committed  himself 
by  writing  and  publishing  on  the  subject,  whether,  in  consider- 
ing the  great  questions  connected  with  moral  accountability 
and  the  doctrine  of  rewards  and  punishments,  he  has  not  felt 
himself  pressed  with  such  difficulties  as  those  above  stated  ; 
and  whether  he  has  ever  been  able  fully  to  satisfy  his  reason, 
that  there  was  not  a  lurking  contradiction  in  the  idea  of  a  be- 
ing created  and  placed  unde"  the  law  of  its  nature,  and  pos- 
sessing at  the  same  time  a  feeling  of  moral  obligation  to  fulfil 
a  law  above  its  nature.  That  many  have  been  in  this  state  of 
mind  I  know.  I  know,  too,  that  some,  whose  mora'  and  reli- 
gious feelings  had  led  them  to  a  full  belief  in  the  doctrines  of 
spiritual  religion,  but  who  at  the  same  time  had  been  taught 
to  receive  the  prevailing  opinions  in  metaphysics,  have  found 
these  opinions  carrying  them  unavoidably,  if  they  would  be 
consequent  in  their  reasonings,  and  not  do  v'olence  to  their 
reason,  to  adopt  a  system  of  religion  which  does  not  profess  to 
be  spiritual,  and  have  thus  been  compelled  to  choose  between 
their  philosophy  and  their  religion.  In  most  cases  indeed, 
where  men  reflect  at  all,  I  am  satisfied  that  it  requires  all  the 
force  of  authority,  and  all  the  influence  of  education,  to  carry 
the  mind  over  these  difficulties;  and  that  then  it  is  only  by  a 
vague  belief,  thaf,  though  we  cannot  see  how,  yet  there  must  be 
some  method  of  reconciling  what  seems  to  be  so  contradictory. 

If  examples  were  wanting  to  prove  that  serious  and  trying 
difficulties  arc  felt  to  exist  here,  enough  may  be  found,  as  it 


\  V    y. 


]  U 


it,  whenever  for 
iioral  self-appro- 
T  other  grounds 
•position,  that  he 
lan  that  which  is 
ect  will  be  found 
rk.  My  present 
nc  system  in  re- 
eived  one. 
ige  used  above  is 
0  ask  every  can- 
mmitted  himself 
ther,  in  consider- 
al  accountability 
!,  he  has  not  felt 
se  above  stated ; 
latisfy  his  reason, 
the  idea  of  a  be- 
nature,  and  pos- 
•bligation  to  fulfil 
;n  in  this  state  of 
e  mora'  and  reli- 
the  doctrines  of 
had  been  taught 
^^sics,  have  found 
if  they  would  be 
v'olence  to  their 
les  not  profess  to 
»  choose  between 
st  cases  indeed, 
t  requires  all  the 
iucation,to  carry 
3n  it  is  only  by  a 
yet  there  must  be 
so  contradictory, 
erious  and  trying 
y  be  found,  as  it 


I'REI.IMIXARY    ESSAV. 


XXXV 


has  appeared  to  me,  in  the  controversy  respecting  the  nature 
and  origin  of  sin,  which  is  at  this  moment  interestmg  the  pub- 
lic mind.     Let  any  impartial  observer  trace  the  progress  of 
that  discussion,  and  after  examining  the  distinctions,  which  arc 
made  or  attempted  to  be  made,  decide  whether  the  subject,  as 
there  presojUed,  be  not  involved  in  difficulties,  which  cannot 
be  solved  on  the  principles,  to  which,  hitherto,  both  parties 
have  adhered;  whether,  holding  as  ihey  do  the  same  premi- 
ses in  regard  to  the  freedom  of  the  will,  they  can  avoid  coming 
to    the  same  conclusion   in  regard  to  the  nature    and  origin 
of  sin;  whether,  in   fact,  the  distinctions  aimed  at   must   not 
prove  merely  verbal  distinctions,  and  the  controversy  a  fruit- 
less  one.     But  in  the   September  number  ol  the    Christian 
Spectator,  the   reader  will  iind  remarks   on  this  subject,   to 
which  I  beg  leave  to  refer  him,  and  which  1  could  wish  him 
attentively  to  consider  in  connexion  with  the  remarks  which 
I  have  made.     1  allude  to  the  correspondence  with  the  editors 
near  the  end  of  the  number.    The  letter  there  inserted  is  said 
to  be,  and  obviously  is,  from  the  pen  of  a  very  learned  and  able 
writer;  and  I  confess  it  has  been  no  small  gratification  and  en- 
couragement to  me,  while  labouring  tobring  this  work  and  this 
subject  before  the  public,  to  find  such  a  state  of  fechng  express- 
ed, concernirg'the  great  question  at  issue,  by  such  a  writer.    It 
will  be  seen  by  reference  to  p.  545  of  the  C.  S.,  that  he  pla- 
ces the  "  nucleus  of  the  dispute"  just  where  it  is  placed  in  this 
work  and  in  the  above  remarks.     It  will  be  seen,  too,  that  by 
throwing  authorities  aside,  and  studying  his  own  mind,  he  has 
"  come  seriously  to  doubt,"  whether  the  received   opinions 
with  regard  to  motives,  the  law  of  cause  mid  effect,  and   the 
freedom  of  the  ivill,  may  not  be  erroneous.     They  appear  to 
him  "  to  be  bordering  on  latalism,  if  not  actually  embracing 
H."     He  doubts,  whether  the  mind  may  not  have  withm  itself 
the  adequate  cause  of  its  own  acts  ;  whether  indeed  it  have  not 
n  self-determining  power,  "for  the  power  in  question  involves 
the  idea  of  originating  volition.     Less  than  this  it  cannot  be 
conceived  to  involve,  and  yet  be  free  agency."     Now  this  is 
just  the  view  offered  in  the  present  work  ,  and,  a;-  it  ccemH  (o 


I. 


i\    '■ 


.     i 


XXXVl 


AIDS    TO     RKVLFX'TION. 


N^ 


me,  these  arc  just  the  doubts  and  conclusions,  whic)i  cvfiy 
(lie  uill  entertain,  who  lays  aside  authority,  and  reflects  upon 
the  goings-on  of  !)is  own  mind,  and  the  dictates  of  his  own 
reason  and  conscience. 

But  let  us  look  for  a  moment  at  the  remarks  of  the  editors 
in  reply  to  the  letter  above  quoted.  They  maintain,  in  relation 
to  orif;i:i-'d  t;in  and  the  ])erversion  of  the  will, that  from  either 
the  original  or  the  acqidrcd  strength  of  certain  natural  appe- 
tites, principles  of  self-love,  &c.,  "left  to  themselves,"  the 
corruption  of  the  heart  will  certainly  follow.  "  In  every  in- 
stance the  vvill  does,  in  fact,  yield  to  the  dcmai:  >  of  these. 
Hut  whenever  it  thus  yielded,  there  was  jipwer  lu  tfic  contrary ; 
otherwise  there  could  be  no  freedom  of  moral  actien."  ]Vo\v 
1  beg  leave  to  place  my  finger  on  the  phrase  in  italics,  and  ask 
the  editors  what  they  mean  by  it.  If  they  hold  the  common 
doctrines  Avith  regard  to  the  relation  of  cause  and  effect,  and 
with  regard  to  ])oircr  as  connected  with  that  relation,  and 
api)ly  these  to  the  ots  of  the  will,  I  can  see  no  more  possi- 
bility of  conceiving  a  pourr  to  tlie  contrary  in  tin's  case,  than 
of  coiicciviiig  such  a  power  in  the  current  of  a  river.  Hut  if 
they  mean  to  assert  the  existence  in  (he  will  of  an  actual  pow- 
er to  lise  above  the  demand.s  of  appetite,  &c.,  above  the  law 
of  nature,  and  fo  decide  arbilrarili/,  whether  to  yield  or  not 
to  yield,  then  they  admit,  (hat  the  will  is  not  determined  abso- 
liilclij  by  the  extraneous  caase,  but  is  in  fact  .vc//'-(letern\ined. 
They  agree  with  the  letter-  a riter  ;  and  the  question  for  them 
is  at  rest.  Thus,  whatever  distinctions  may  be  attempted 
here,  there  can  be  no  real  distinction,  but  between  an  irres- 
ponsible nature  and  a  will  that  is  self-determined.  The  read- 
er will  find  a  few  additional  remarks  on  this  topic  in  note  l.'j, 
and  for  the  general  views  of  the  work  is  again  referred  to  note 
2!),  and  the  references  there  made.  To  the  subject  of  that  note 
and  to  tlie  great  distinction  between  nature  and  the  will,  be- 
tween the  natural  and  the  spiritual,  as  unfolded  in  the  work, 
I  must  beg  leave,  also,  again  to  request  the  special  and  candid 
alteution'of  the  reader.  I  nnist  beg,  too,  the  unjirejudiccd  atten- 
tion of  every  leader,    hioudly  to  the  cause   oi  practical  and 


?,  \vhic)i  cvoiy 
id  reflects  iipon 
tcs  of  his   own 

s  of  the  editors 
itain,in  relation 
tluit  from  either 
n  natural  ^ippe- 
licmsclves,"  the 

"  In  every  in- 
maii  '  of  (he?(f. 
to  the  contrary  ; 

action."  Now 
1  italics,  and  ask 
old  the  common 
;  and  effect,  and 
it   relation,   and 

no  more  possi- 
1  this  case,  ihnn 
a  river.  l?ut  if 
f  an  actual  pow- 
.,  above  (he  law 

to  yield  or  not 
etermined  abso- 
.vc//"-detern\ined. 
iiestion  for  them 
y  he  attempted 
twcen  an  irres- 
led.  The  read- 
opic  in  note  l.'j, 
referred  to  note 
)je<:t  of  that  note 
ind  the  will,  ho- 
ed in  the  work, 
ecial  and  candid 
lirejiidictd  a((en- 
oi  praclital  and 


PRELIMIXARV    F.SSAY. 


XXXVII 


spiritual  religion,  to  the  tendency  of  this  part  of  the  author's 
system,  and  of  the  remarks  hazarded  above. 

I  cannot  hut  be  aware,  that  the  views  of  the  will   here  ex- 
hil):ted  will  meet  with  strong  prejiuliccs  in  a  larjie  portion,  at 
least,  of  our  religious  community,     i  could  wisli  that  all  such 
would  carefully  distinguish  between  the  author's  views  of  the 
doctrines  of  religion,  and  the  philosophical  grounds,  on  which 
he  supposes   those  doctrines  are  to  be  defended.     If  no  one 
disputes,  and  1  trust  no  one  will  dispute,  the  substantial  ortho- 
doxy nf  the  work;  without  fust  carefully  examining  what  has 
been  the  orthodoxy  of  the  church  in  general,  and  of  the  great 
l)ody  ;<f  the  niformers,  then   1  could  hope  it  may  be  wisely 
considereii,  whether,  as  a  question  of  j)hilosophy,  the  meta- 
physical princi|)les  of  this  work  are  not  in  themselves  more  in 
accordance  with  the  doctrines  of  a  spiritual  religion,  and  bet- 
ter suited  to  their  explanation  and  defence,  than   those  above 
treated  of.     If  on  examination  it  cannot  be  disjjuted  that  they 
are,  then,  if  not  before,  I  trust  the   two  systems  may  be  com- 
pared without  undue  partiality,  and  the  simjjle  rpiestion  of  the 
truth  of  each  may  be  determined  by  that  caluv  and  persevering 
relleciion,  which  alone  can  determine  (piestions  of  this  sort. 

If  the  system  here  taught  he  true,  then  it  will  follow,  not, 
be  it  ol)servod,  that  our  religion  is  necessarily  wrong,  or  our 
essential  faith  erroneous,  but  tliat  the  pkUosoithkul  grounds, 
on  which  we  are  accustomed  to  defend  our  faith,  are  unsafe, 
and  that  their  natural  tendency  is  to  error.  If  the  spirit  of 
the  gospel  still  exert  its  influence ;  if  a  tndy  spiritual  religion 
be  maintained,  it  is  in  opposition  to  our  philosophy,  and  not 
at  all  by  its  aid.  I  know  it  will  he  said,  that  the  practical  re- 
sults of  our  peculiar  forms  of  doctrine  are  at  variance  witli 
these  remarks.  But  this  I  am  not  pieparod  to  admit.  True, 
religion  and  religious  institutions  have  flourished  ;  the  gospel, 
in  many  parts  of  our  country,  has  been  affectionately  and  faith- 
fidly  preached  by  great  ;iud  good  men  ',  the  word  and  the  spi- 
rit of  Cod  have  been  communicated  to  us  in  rich  abundance  ; 
and  I  rejoice,  with  hearlfelt  j(^y  and  thanksgiving,  in  the  l)cliel, 
that  thereby  multitude;    have  I)cen  reucncrated  to  a  new  and 


t 
1     i 

i 


M 


xxxviu 


AIDS    TO    HEFLEt'TION. 


m 


fllj 
lit 


^ 


spiritual  life.  But  so  were  equal  or  greater  effects  produced 
uii'Icr  the  preaching  of  Baxter,  and  Howe,  and  oUier  good 
and  faithful  men  of  tlie  same  age,  with  none  of  the  peculiari- 
ties of  our  theological  systems.  Neither  reason  nor  experi- 
ence indeed  furnish  any  ground  for  believing,  that  the  living 
and  life-giving  power  of  the  Divine  Word  has  ever  derived 
any  portion  of  its  efficacy,  in  the  conversion  of  the  heart  to 
God,  from  the  forms  of  metaphysical  theology,  with  which  tho 
human  understanding  has  invested  it.  It  requires,  moreover, 
but  little  knowledge  of  the  history  of  philosophy,  and  of  the 
writings  of  the  16th  and  17th  centuries  to  know,  that  the 
opinions  of  the  reformers  and  of  all  the  great  divines  of  that 
period,  on  subjects  of  this  sort,  were  far  different  from  those  of 
Mr.  Locke  and  his  followers,  and  were  in  fact  essentially  the 
same  with  those  taught  in  this  work.  This  last  remark  ap- 
plies not  only  to  the  views  entertained  by  the  eminent  phi- 
losophers and  divines  of  that  period  on  the  particular  subject 
above  discussed,  but  to  the  distinctions  made,  and  the  language 
employed,  by  them  with  reference  to  other  points  of  no  less 
importance  in  the  constitution  of  our  being. 

It  must  have  been  observed  by  the  reader  of  the  foregoing 
pages,  that  I  have  used  several  words,  especially  understand- 
ing and  reason,  in  a  sense  somewhat  diverse  from  their  pre- 
sent acceptation  ;  and  the  occasion  of  this  I  suppose  would  be 
partly  understood  from  my  having  already  directed  the  attention 
of  the  leader  to  the  distinction  exhibited  between  these  words 
in  the  work,  and  from  the  remarks  made  on  the  ambiguity  of 
the  word  reason  in  its  common  use.  I  now  proceed  to  remark, 
that  the  ambiguity  spoken  of,  and  the  consecjuent  perplexity 
in  regard  to  the  use  and  authority  of  reason,  have  arisen  from 
the  habit  of  using,  since  the  time  of  Locke,  the  terms  under- 
standing and  reason  indiscriminately,  and  thus  confounding  a 
distinction  clearly  marked  in  the  philosophy  and  in  the  lan- 
guage of  the  older  writers.  Alas  !  had  the  terms  only  been 
confounded,  or  had  we  suffered  only  an  inconvenient  ambigui- 
ty of  language,  there  would  be  comparatively  little  cause  for 
earnestness  upon  the  subject ;   or  had  our  views  of  the  things 


i'RELIMINAnY    KSSAV. 


XXXIX 


III 


!r  effects  produced 
I'e,  and  oUier  good 
le  of  the  pcculiai'i- 
rcason  nor  experi- 
ing,  that  the  living 
I  has  ever  derived 
on  of  the  heart  to 
»gy,  with  which  the 
equircs,  moreover, 
osophy, and  of  the 
Lo  know,  that  the 
eat  divines  of  that 
fcrent  from  those  of 
fact  essentially  the 
lis  last  remark  ap- 
T  the  eminent  phi- 
!  particular  suhject 
D, and  the  language 
r  points  of  no  less 

er  of  the  foregoing 
ecially  understaiul- 
se  from  their  pre- 
l  suppose  would  be 
ected  the  attention 
itween  these  words 
)n  the  ambiguity  of 
proceed  to  remark, 
secjuent  perplexity 
n,  have  arisen  from 
?,  the  terms  undcr- 
thus  confounding  a 
hy  and  in  the  lan- 
le  terms  only  been 
onvonient  ambigui- 
ely  little  cause  for 
views  of  the  things 


signified  by  these  terms  been  only  partially  confused,  and  had 
we  still  retained  correct  notions  of  our  prerogative,  as  ration- 
al and  spiritual  beings,  the  consctpiences  nugbt  have  been  less 
deplorable.     But  the  misfortune  is,  that  the  powers  of  under- 
standing and  reason  have  not  merely  been  blended  and  con- 
founded in  the  view  of  our  philosophy,  the  higher  and  fur  more 
characteristic,  as  an  essential  constituent  ofour  proper  human- 
ity, has  been  as  it  were  obscured  and  hidden  from  our  obser- 
vation in  the  inferior  power,  which  belongs  to  us  in  common 
with  the  brutes  that  perish.     According  to  the  old,  the  more 
spiritual,  and  genuine  philosophy,  the  distinguishing  attributes 
of  our  humanity— that  "image  of  God"  in  which  man  alone 
was  created  of  all  the  dwellers  upon  earth,  and  in  virtue  of 
which  he  was  i)laced  at  the  head  of  this  lower  world,  was  said 
to  be  found  in  the  reason  and  frce-mll.     But  understanding 
these  in  their  strict  and  proper  sense  and  according  to  the  true 
ideas  of  them,  as  contemplated  by  the  older  metaphysicians, 
we  have  literally,  if  the  system  of  Locke  and  the  popular  phi- 
losophy of  the  day  be  true,  neither  the  one  nor  the  other   of 
these— neither  reason  nor  free-will.     What  they  esteemed  the 
image  of  God  in  the  soul,  and  considered  as  distinguishing  ua 
specifically,  and  so  vastly  too,  above  each  and  all  of  the  irra- 
tional animals,  is   found,  according  to  this  system,  to  have  in 
fact  no  real  existence.     The  reality  neither  of  the  free-will, 
nor  of  any  of  those  laws  or  ideas,  which  spring  from,  or  ra- 
ther constitute,  reason,  can  be  authenticated  by  the  sort  of 
proof  which  is  demanded,  and  we  must  therefore  relinquish 
our  prerogative,  and  take  our  place  with  becoming  humility 
among  our  more  unpretending  companions.     In  the  ascending 
series  of  powers,  enumerated  by  Milton,  with  so  much  philo- 
sophical truth,  as  well  as  beauty  of  language,  in  the  fifth  book 
of  Paradise  Lost,  he  mentions 

Fancy  and  understanding,  whriirc  tlie  soul 
Reason  receives.     And  roiwon  is  licr  being, 
Discursive  or  intuitive. 

But  the  highest  power  here,  that  which  is  the  B king  of  the 
soul,  considered  as  any  thing  (iiffeijng  in  kind  from  the  undcr- 


"fff' 


m 


ili 


xl 


AIDS    TO    KKFI.ECTION. 


staiidiiii;,  has  no  place  in  our  popular  metaphysics.     Thus  we 
have  onU'  the  understanding,  "  the  ikculty  judging  according 
to  sons((,"  a  laculty  of  abstracting  and  generalizing,  of  contri- 
vance and  forecast,  as  the  highest  of  our  intellectual  powers  ; 
and  this  we  are  expressly  taught  belongs  to  us  in  common  with 
brutes.     Nay,  these  views  of  our  essential  being,  consequen- 
ces and  all,  are  adopted  by  men,  whom  one  would  suppose 
religion,  if  not  philosopliy,  should  have  taught  their  utter  in- 
adecpiateness  to  the  true  and  essential  constituents  of  our  hu- 
manity.    Dr.  Paley  tells   us  in  his   Nat.  Theology,  that  only 
"  CONTRIVANCE,"  a  powcr  obviously  and  confessedly  belong- 
ing to   brutes,  is  necessary  to   constitute  personality.     His 
whole  system   both  of  theology  and  morals  neither  teaches, 
nor  implies,  the  existence  of  any  specific  difference  either  be- 
tween the  understanding  and  reason,  or  between  nature  and 
the  will.     It  does  not  imply  the  existence  of  any  power  in 
man,  which  does  not  obviously  belong  in  a  greater. or  less  de- 
gree to   irrational  animals.     Dr.  Fleming,   another  reverend 
prelate  in  the  English  church,  in  his  "Philosophy  of  Zoology," 
maintains  in  express  terms,  that  we  have  no  faculties  diifering 
in  kind  from  those  w  hich  belong  to  brutes.     How  many  other 
learned,  and  reverend,  and  wise  men  adopt  the  same  opinions,  I 
know  not :  though  these  are  are  obviously  not  the  peculiar  views 
of  the  individuals,  but  conclusions  resulting  from  the  essential 
principles  of  their  system.     If,  then,  there  is  no  better  syatem^ 
if  this  be  the  genuine  philosophy,  and  founded  in  the  nature 
of  things,  there  is  no  help  for  us,  and  we  must  believe  it — if 
we  can.     But  most  certainly  it  will  follow,  that  we  ought,  as 
fast  as  the  prejudices  of  education  will  permit,  to  rid  ourselves 
of  certain  notions  of  prerogative,  and  certain  feelings  of  our 
own  superiority,  which  somehow  have  been  strangely  preva- 
lent among  our  race.     For  though  we  have  indeed,  according 
to  this  system,  a  little  more  understanding  than  other  animals — 
can  abstract  and  generalize  and  fore-cast  events,  and  the  con- 
sequences of  our  actions,  and  compare  motives  more  skilfully 
than  they  ;  though  we  have  thus  more  knowledge  and  can  cir- 
cumvcjit  them  ;  though  we  iiave  more  power  and  can  subdue 


1 


I'llF.MMINARV     ESf^AY. 


xH 


'i 


physics.     Thus  wc 

judging  according 
irali/ing,  of  contii- 
itfUectiial  powers  ; 
us  in  common  witli 

being,  consequen- 
)ne  would  suppose 
ught  their  utter  in- 
Uitucnts  ot"  our  hu- 
lieology,  that  only 
confessedly  belong- 
!  personality.  His 
Is  neither  teaches, 
ifference  either  be- 
etween  nature  and 
!e  of  any  power  in 
I  greater. or  lessde- 

another  reverend 
•sophy  of  Zoology," 
0  faculties  diifering 
How  many  other 
he  same  opinions,  I 
)t  the  peculiar  views 
g  from  the  essential 

is  no  better  system^ 
inded  in  the  nature 
must  believe  it — if 
',  that  we  ought,  as 
mit,  to  rid  ourselves 
rtain  feelings  of  our 
en  strangely  preva- 
'e  indeed,  according 
ban  other  animals — 
events,  and  the  coii- 
itives  more  skilfully 
wledge  and  can  cir- 
ver  and  can  subdue 


thorn;  vol,  as  to  any  f/iWi/if/ Jrc  and  peculMf  cliaracterislit 
as  to  any  inherent  and  essential  irortli,  we  arc  after  all  but  lit- 
tle better— though  we  may  be  better  oil— than  our  dogs  and 
horses.     There  is  no  essential  dilfercnco,  and  we  may  ration- 
ally douirt— at  least  we  might  do  so,  if  by  the  supposition  we 
were  rational  beings — whether  our  fellow  animals  of  the  ken- 
nel and  the  stall  are  not  unjustly  deprived  of  certain  personal 
rights,  and  whether  a  dog  charged  with  trespass  may  not  ra- 
tionally claim  to  be  tried  by  a  jury  of  his  peers.     Now  hoAV- 
ever  trillin,;;  and  ridiculous  this   may  apjjcar,  I  would  ask   in 
truth  and  soberness,  if  it  be  not  a  fair  and  legitimate  inference 
from  the  premises,  and  whether  the  absurdity  of  the  one  does 
not  demonstrate  the  utter  falsity  of  the  other.     And  where,  I 
would  beg  to  know,  shall  we  look,  according  to  the  popular 
system  of  philosophy,  for  that  "  image  of  God"  in  which   we 
are  created?     Is  it  a  thing  of  degrees'^  and  is  it  simply  be- 
cause we  have  something  more  of  the  same  Axculties  which 
belong  to  brutes,  that  we  become  the  ol)jccts  of  God's  special 
and  fatherly  care,  the  distinguished  objects  of  his  Providence, 
and  the  sole  objects  of  his  Grace  ?— "  Doth  God  take  care  for 
oxen?"  But  why  not? 

I  assure  my  readers,  that  I  have  no  desire  to  treat  with  dis- 
respect and  contumely  the  opinions  of  great  or  good  men  ;  but 
the  distinction  in  question,  and  the  assertion  and  exhibition  of 
the  higher  prerogatives  of  reason,  as  an  essential  constituent 
of  our  being,  are  so  vitally  important,  in  my  app'ehension,  to 
the  formation  and  support  of  any  rational  system  of  philoso- 
phy, and — no  less  than  the  distinction  before  treated  of— so 
pregnant  of  consequences  to  the  interests  of  truth,  in  morals, 
and  religion,  and  indeed  of  all  truth,  that  mere  opiiion  and 
the  authority  of  names  may  well  be  disregarded.  The  discus- 
sion, moreover,  relates  to  facts,  and  to  such  facts,  too,  as  are 
not  to  be  learned  from  the  instruction,  or  received  on  the  au- 
thority, of  any  man.  They  must  be  ascertained  by  every  man 
for  himself,  by  reflection  upon  the  processes  and  laws  of  his 
own  inward  being,  or  they  are  not  learned  at  all  to  any  valua- 
ble purpose.      We  do  indeed  lind  in  ourselves  then,  ;is  no  onf- 


w 


'r¥. 


'I 


'  '  .'^1 


xlii 


AIDS    TO    nHFLECTlON. 


V 


SJi 


\\i\\   deny,   certain  powers  i^l'  intelligence,   which    we    have 
iibundaiit  reason  to  helicv(^  the  brutes  possess  in  conwiion  witli 
lis  in  a  greater  or  less  degree.     Tlie  functions  of  tlie  und«T- 
standing,  as  treated  of  in  the  popuiai  systems  of  metaphysics, 
its  faculties  of  attention,  of  abstraction,  of  generalization,  the 
j)ower  of  forethought   and  contrivance,  of  adapting  means  to 
ends,  and  the  law  of  association,   may  be,  so  far  as  we  can 
udge,  severally  represented  more  or  less  adeipiately  in  the 
instinctive  intelligence  of  the  higher  orders  of  brutes.     Hut, 
not  to  anticipate  <oo  far  a  topic  treated  of  in  the  work,  do 
these,  or  any  and  all  the  faculties  which  we  discover  in  irra- 
tional animals,  satisfactorily  account  to  a  reflecting  mind  for 
all  the  plijenomcna,  which  are  presented  to  or.r  observation 
in  our  own  consciousness  ?     Would  any  suppos.^.ble  addition  to 
the  degree  merely  of  those  powers  which  we  ascribe  to  brutes 
render  them  rational  beings,  and  remove  the  sacred  distinction, 
which  law  and  reason  have  sanctioned,  between  things  and 
persons  ?     Will  any  such  addition  account  for  our   having — 
what  the  brute  is  not  supposed  to  have — the  pure  ideas  of  the 
geometrician,  the  power  of  ideal  construction,  the  intuition  of 
geometrical  or  other  necessary  and  univ';r  al  truths  ?    Would 
it  give  rise,   in  irrational  animals,  to  a  law  of  moral  rectitude 
and  to  conscience — to  the  feelings  of  moral  responsibility  and 
remorse?  Would  it  awaken  them  to  a  reflective  self-conscioua- 
ness,  and  lead  them  to  form  and  contemplate  the  idcas,o,{  the 
soul,  of  free-will,  of  immortality,  and  of  God.     It  seems  to 
me,  that  we  have  only  to  reflect  for  a  serious  hour  upon  what 
we  mean  by  these,  and  then  to  compare  them  with  our  no- 
tion of  what  belongs  to  a  brute,  its  inherent  powers  and  their 
correlative  objects,  to  feel  that  they  are  utterly  incomjjatible — 
that  in  the  possession  of   iiese  we  enjoy  a  prerogative,  which 
we  cannot  disclaim  without  a  violation  of  reason,  and  a  volun- 
tary abasement  of  ourselves — and  that  we  must  therefore  be 
possessed  of  some  pecxdiar  powers — of  some  source  of  ideas 
distinct  from  the  understanding,  ditl'ering  in  kind  from  any  and 
all  of  those  which  belong  to  us  in  common  with  inferior  and 
irrational  animals. 


which  we  have 
s  in  coniiiion  witli 
(lis  of  lh(i  uiidn- 
is  of  nu'taphysics, 
;rnciu)i/ation,  the 
idnpting  means  to 
so  far  as  we  can 
adcciuatcly  in  the 
i  of  brutes.  Rut, 
in  the  work,  do 
discover  in  irra- 
Dilecting  mind  for 

0  or.r  observation 
losz-ble  addition  to 
:  ascribe  to  brutes 
sacred  distinction, 
:ween  tilings  and 
for  our   having — 

pure  ideas  of  the 
n,  tiie  intuition  of 

1  truths  ?  Wouhl 
f  moral  rectitude 
responsibiiit)/  and 
ve  self-conscious- 
e  the  idcas,o,{  the 
CD.  It  seems  to 
i  hour  upon  what 
em  with  our  no- 
powers  and  their 
\y  incomi)atibie — 
rerogative,  which 
son,  and  a  vohm- 
nust  therefore  be 
c  source  of  ideas 
tind  fiom  any  and 
with  inferior  and 


IMIRMMINAUY    V.SMAV. 


xliii 


But  what  these  powers  are,  or  wliat  is  tlie  precise  natin  e  of 
the  distinction  between  the  understanding  and  reason,  it  is  not 
my  province,  nor  have  I  undertaken,  to  show.     My  object  is 
merely  to  ilbistrate  its  necessity,  and  the   palpable  obscurity, 
vagueness,  and  deficiency,  in  this  respect,  of  the  niode  of  phi- 
losophizing, which  is  held  in  so  high  honour  among  us.     The 
distinction  itself  will  be  found  illustrated  with  some  of  its  im- 
portant bearings  in  the  work,  and  in  the  notes  and  Appendix  at- 
tached to  it ;  and  cannot  be  too  carefully  studied— in  connex- 
ion with  that  between  nature  and  the  will—by  the  student  who 
would  acquire  distinct  and  intelligible  notions  of  what  consti- 
tutes the  truly  spiritual  in  our  being,  or  lind  rational  grounds  fjr 
the  possibility  of  a  truly  spiritual  religion.    Indeed,  could  I  suc- 
ceed in  fixing  the  attention  of  the  reader  upon  this  distinction, 
in  such  a  way  as  to  secure  his  candid  and  reflecting  perusal  of 
the  work,  I  should   consider  any  personal  elTort   oi  sacrifice 
abundantly  recompensed.     Nor  am  I  alone  in  this  view  of  its 
importance.     A  literary  friend,  whose  opinion  on  this  subject 
would  be  valued  by  all  who  know  the  soundness  of  his  schol- 
arship, says,  in  a  letter  just  now  received,  "if  you  can  once 
get  the  attention  of  thinking  men  fixed  on  his  distinction  be- 
tween the  reason  and  the  understanding,  you  will  have  done 
enough  to  reward  the  labour  of  a  life.     As  prominent  a  place 
as  it  holds  in  the  writings  of  Coleridge,  he  seems  to  me  far 
enough  from  making  too  much  of  it."     No  person  of  serious 
and  philosophical  mind,  1  am  confident,  can    reflect  upon  the 
subject,  enough  to  understand  it  in  its  various  aspects,  without 
arriving  at  the  same  views  of  the  importance  of  the  distinction, 
whatever  may  be  his  conviction  with  regard  to  its  truth. 

But  indeed  the  only  ground,  which  I  iind,  to  apprehend  that 
the  reality  of  the  distinction  and  the  importance  of  the  conse- 
quences resulting  from  it  will  be  much  longer  denied  and  re- 
jected among  us,  is  in  the  overweening  assurance,  which  pre- 
vails with  regard  to  the  adequateness  and  perfection  of  the 
system  of  philosophy  which  is  already  received.  It  is  taken 
for  granted,  as  a  fact  undisputed  and  indisputable,  that  this  is 
the  most  enlightened  age  of  the  world,    not  only  in  regard  to 


A^jk^ 


li 


W 


•\ 


1 


xliv 


AIDS    TO    lIKl'I.EfTION. 


the  morn  general  dilTusion  of  certain  points  of  |)ra('lical  knowl- 
•Mliic,  in  «liicli,  |)rol)aI)ly,  it  ina\  lie  so,  hut  in  all  respecln  ; 
(liat  our  whole  system  of  the  philosophy  of  mind  as  derived  from 
lid.  IJacon,  especially,  is  the  only  one,  which  has  any  rlainis 
to  common  sense  ;  and  that  all  d-stinctions  not  recognized  in 
that  are  consequently  unworthy  of  our  regard.  What  those 
reformers,  to  whose  transcendent  powcis  of  mind,  and  to 
whose  characters  as  truly  spiritual  divines,  we  are  accustomed 
to  look  with  feelings  of  so  much  general  regard,  might  find  to 
say  in  favoin-  of  their  philosojdiy,  few  take  the  pains  to  incpiirc. 
Neither  thev  nor  the  great  philosophers,  with  whom  they  held 
conmiunion  on  suhj(H>ts  of  this  sort,  can  appear  among  us  to 
^peak  in  their  own  defence ;  and  even  the  huge  Folios  and 
(Quartos,  in  which,  though  dead,  they  yet  speak — and  ought  to 
he  heard — have  seldom  strayed  to  this  side  of  the  Atlantic. 
All  our  information  respecting  their  philosophical  opinions,  and 
the  grounds  on  which  theydeferded  them,  has  heen  received 
from  writers,  who  were  confessedly  advocating  a  system  of 
recent  ^^•rowth,  at  open  war  with  every  thing  more  ancient, 
and  who,  in  the  great  abundance  of  their  self-complacency, 
have  represented  their  own  discoveries  as  containing  the  sum 
and  substance  of  all  philosophy,  and  the  accunndated  treasure's 
of  ancient  wisdom  as  unworthy  the  attention  of  "this  enlight- 
ened age."  lie  it  so. — Yet  the  "foolishness"  of  antiquity,  if 
it  be  "of  God,"  may  prove  "  wiser  than  men."  It  may  be 
found,  that  the  philosophy  of  the  reformers  and  their  religion 
are  essentially  connected,  and  must  stand  or  fall  together,  it 
niav  at  length  be  discovered,  that  a  system  of  religion  essen- 
tially si)iritual,  and  a  system  of  philosophy  that  excludes  the 
verv  idea  of  all  spiritual  power  and  agency,  in  their  only  dis- 
tinctive and  proper  character,  cannot  be  consistently  associated 
together. 

It  is  our  peculiar  misfortune  in  this  country,  that  while  the 
philosophy  of  Locke  and  the  Scottish  writers  has  heen  receiv- 
ed in  full  faith,  as  the  only  rational  system,  and  its  leading 
principles  especially  passed  oft"  as  tmquestionable,  the  strong 
attachment  to  religion,   and  the  fondness  lor  speculation,  by 


|)ia('lical  knowl- 
in  (ill  respeel.s  ; 
cl  as  derived  from 
h  has  any  rlaim» 
nt  ierof;ni/ed  in 
d.  What  those 
)f  mind,  and  to 
are  acciistonuHl 
rd,  might  find  to 
pains  to  in(|iiirc>. 
whom  they  held 
?ar  among  us  to 
Inige  Folios  and 
ik — and  onght  to 
of  the  Atlantic, 
cal  opinions,  and 
,8  heen  received 
ing  a  system  of 
g  more  ancient, 
elf-complacencj , 
iitaining  (he  sum 
iiidated  treasures 
of  "this  enlight- 
'  of  antiquity,  if 
!n."  It  may  he 
nd  their  religion 
fall  together.  It 
if  religion  essen- 
liat  excludes  the 
ti  their  only  dis- 
itently  associated 

r,  that  while  the 
has  heen  receiv- 

and  its  leading 
able,   the   strong 

spci'uliilion,  by 


rUKI.I.Ml.NAUY     i:s>,AV. 


\lv 


both  of  wliich   we  are  strongly  cl\ar:icteri/(  <i,   have  It  «l  ns  (o 
euiiihine  and  associate  lhi;sr  juinciples,  such  as  ihiy  arc,  willi 
«iur  religious  inlerests  and  opinions,  ho  variously  and  so  inti- 
mately, that  hy  most  persons  they  arc  consiilered  as  necessa- 
ry parts  of  the  same  system  ;  and  from  Itcing  so  long  contem- 
plated together,  the  rejection  of  one  seems  im|)ossil)le  without 
doing  violence  to  the  other.     Vet  how  much   evidence  might 
not  an  impartial  observer  find  in  examining  the  thetdogical  dis- 
cussions   that  have  prevaile<l,   the   speculative  systems,  that 
have  beei»  formed  and  arrayed  against  each  other,  for  the  last 
seventy  years,  to  convince  him, that  there  must  be  some  discord- 
ance in  the  elements,  some  principle  of  secret  but  irreconcila- 
ble hostility  between  a  pliilosophy  and  a  religion,  which,  uiuler 
»;very  ingenious   variety  of  I'orm  and  shaping,  still  stand  aloof 
from  each    other,  and  refuse  to  cohere.     For  is  it  not  a   fact, 
that  in  regard    to  every  speculative  system,  which  has  been 
formed  on  these  philoS()!»hical   principles, — to  every  nc  .v  "iha- 
ping  of  theory,  wliich  has  been  devised  and  gained  its  adhe- 
rents among  us,— is  it  not  a  fact,  1  ask,  that,  to  all,  except  those 
adherents,  the  nf/steni— the  philosophical  //jcun/— has  seemed 
dangerous  in  its  tendency,  and  at  war  with  orthodox  views  of 
religion— perhaps  even  with  the   attributes  of  (iod.     Nay,  to 
bring  the   matter  still  nearer  and  more  plainly  to  view ,  1  ask, 
whetiier  at  this   moment  the  organs  and  particular  friends  of 
our  leading  tlicological  seminaries   in  New  Fngland,  both  de- 
votedly attached   to  an  orthodox  and  spiritual  system  of  reli- 
gion, and  expressing  mutual  confidence  as  to  the  essentials  of 
their  mutual  faith,  do  not  each  consider  the  other  as  holding  a 
philosophical  theorif  sul)vcrsivc  of  tirthodoxy  ?     If  1   am  not 
misinformed,  this  is  the  simple  fact. 

Now,  if  these  things  be  so,  1  would  ask  again  with  all  earnest- 
ness, and  out  of  regard  to  the  interests  of  truth  alone,  whether 
serious  and  reflecting  men  may  not  be  permitted,  withont  the 
charge  of  heresy  in  Kkligion,  tr  stand  in  doul)t  of  this  Phi- 
losophy altogether;  whether  thi  se  facts,  which  will  not  be 
disputed,  do  not  furnish  Just  ground  for  suspicion,  that  the 
princijiles  of  our  philosoi)!)y  may  be  erroneous,  oi  at  least  in- 


xlvi 


AIUS  TO   RKVI.KCTIOiy. 


lit' 


hii 


(lueii  nil  to  look  with  candour  ittul  impartiality  at  tlic  claims  u( 
aiii)lli(>r  anil  a  (lillcrciit  systoin. 

Wlial  are  the  claims  ol'  the  .system,  to  which  the  attentinii 
of  the  public  is  invited  in  this  work,  can  he  understood  fully, 
only  hy  a  careful  and  rellectinjj;  examination  of  its  principles 
in  connexion  with  the  conscious  wants  of  our  own  inward  he- 
inj; — the  reiiuircments  of  our  own  reason  and  conscienccK. 
Its  i)urp(Kse  and  tendency,  I  have  endeavoured  in  some  meas- 
ure to  exhihit;  and  if  the  inthience  of  authority,  which  the 
prevailing  system  furnishes  aj^ainst  it  can,  and  must  be  coun- 
teracted by  any  tbin^  of  a  like  kind — (and  whatever  profes- 
sions wc  may  make,  the  influence  of  authority  produces  at 
least  a  predisposinj^  elTect  uj)on  our  minds) — the  remaik  which 
I  have  made,  will  show,  that  the  principles  here  taught  are  not 
wholly  unauthorized  by  men,  whom  wc  have  been  taught  to 
reverence  among  the  great  and  good.  I  cannot  hut  add,  as  a 
matter  of  sim|)le  justice  to  the  question,  that  however  our 
prevailing  system  of  philoso|)hizing  may  have  aj)pealed  to  the 
authority  of  Lord  Jiacon,  it  needs  but  a  candid  examination  of 
his  writings,  especially  the  fust  part  of  his  Novum  Organum, 
to  be  convinced,  that  such  an  appeal  is  without  grounds ;  and 
that  in  fact  the  fundamental  principles  of  his  philosophy  are 
the  same  with  those  taught  in  this  work.  The  great  distinction, 
especially,  between  the  understanding  and  the  reason  is  clear- 
ly and  fully  recognized  ;  and  as  a  philosopher  he  would  be  far 
more  propcily  associated  with  Plato  or  even  Aristotle,  than 
with  the  modern  philosophers,  who  have  miscalled  thcvt  sys- 
tems by  his  name.  F'or  farther  remarks  on  this  point,  the 
reader  is  recjucsted  to  refer  to  notes  50  and  69.  In  our  own 
times,  moreover,  there  is  abundant  ovidence,  whatever  may 
be  thought  of  the  principles  of  this  work  here,  that  the  same 
general  views  of  philosophy  are  regaining  their  ascendancy 
(dsewhere.  In  Great  Britain  there  are  not  a  few,  who  begin 
to  believe,  that  the  deep  toned  and  sublime  eloquence  of  Cole- 
ridge on  these  great  subjects  may  have  something  to  claim 
their  attention  besides  a  few  peculiarities  of  language.  At 
Paris,  the  doctrines  of  a  rational  and  spiritual  system  of  phi- 


ty  at  the  claiins  of 

hirh  the  attrntinii 
iiiulei'Ntood  fully, 
II  of  its  |)iiii('i|)l(!S 
ir  own  inward  he- 
and  conscionccK. 
red  ill  sonic  nioas- 
liority,  whii'lj  the 
nd  must  be  ooun- 
whatever  prol'cs- 
lOiity  produces  at 
-the  rcmaik  which 
lerc  taught  are  not 
'e  been  taught  to 
iniot  hut  add,  ns  a 
that  however  our 
ve  aj)j)ealed  to  the 
did  examination  of 
Novum  Organum, 
lout  grouiHJs ;  and 
lis  philosophy  are 

0  great  distinction, 
he  reason  is  clear- 
3r  he  wouhl  be  far 
en  Aristotle,  than 
liscalled  their  sys- 
m  this   point,   the 

1  59.  In  our  own 
36,  whatever  may 
ere,  that  the  same 

their  ascendancy 

a  few,  who  begin 

eloquence  of  Cole- 

mething  to  claim 

of  language.     At 

ud   system  of  jihi- 


I'llKMMINARY     KSSAV. 


xlvii 


losophy  arc  taught  to  listening  and  admiring  thousands  by  one 
of  the  most  learned  and  eloquent  pbilosupliers  of  tiic  agt;  : 
and  in  (iermany,  if  I  mistake  not,  the  same  general  views  are 
adopted  by  the  serious  friends  of  religious  truth  among  her 
gr»'at  and  learned  men. 

y„i.l, — as  1  have  no  doubt — must  be  the  case,  wherever 
thinking  men  can  he  brought  distinctly  and  inqiartially  to  ex- 
amine their  claims  ;  and  indeed,  to  those  who  shall  study  and 
comprehend  the  general  history  of  phihisopliy,  it  must  always 
be  matter  of  special  wonder,  that  in  a  christian  comm>inity,  anx- 
iously striving  to  exjilain  and  d(;fend  the  doctrines  of  Christian- 
ity in  their  spiritual  sense,  there  should  have  been  a  long  con- 
tinued and  tenacious  adherence  to  jiliilosophical  principles,  so 
subversive  of  their  faith  in  every  thing  distinctively  spiritual ; 
while  those  of  an  ojiposite  tendency,  and  claiming  a  near  rela- 
tionship and  correspondence  with  the  truly  spiritual  in  the 
christian  system,  and  the  mysteries  of  its  sublime  faith,  were 
looked  upon  with  suspii  ion  antl  jealousy,  as  unintelligible  or 
dangerous  metaphysics. 

And  here  I  must  be  allowed  to  add  a  few  remarks  with  re- 
gard to  the  popular  objections  against  the  system  of  philoso- 
phy, whose  claims  I  am  urging,  especially  against  the  w  ritings 
of  the  author,  under  whose  name  it  apjiears  in  the  present 
work.  These  are  various  and  often  contradictory,  but  usually 
have  reference  either  to  his  peculiarities  of  language,  or  to  the 
depth — whether  apparent  or  real, — anil  tlie  unintelligibleness, 
of  his  thoughts. 

To  the  fust  of  these  it  seems  to  me  a  sufficient  answer,  for 
a  mind  that  would  deal  honestly  and  frankly  by  itself,  to  sug- 
gest that  in  the  very  nature  of  things  it  is  impossible  for  a  wri- 
ter to  express  by  a  single  word  any  tiuth,  or  to  mark  any  dis- 
tinction, not  recognized  in  the  language  of  his  day,  unless 
he  adopts  a  wo.d  enliiely  new,  or  gives  to  one  already  in  use  a 
new  and  more  peculiar  sense.  Now  in  communicating  truths, 
which  the  writer  deems  of  great  and  fundamental  imjiortance, 
shall  he  thus  appropriate  a  single  word  old  or  new,  or  trust  to 
the    vagueness   of  perpetual  circumlocution  ?     Admitting  for 


't::.i,' 


L 


i 


xlviii 


AIDS    TO    REfl.KCTlON. 


cxaiDplc,  tlic  existence  of  the  important  distinction,  for  which 
this  writer  contends,  between  the  understanding  and  reason, 
and  that  this  distinction,  when  recognized  at  all,  is  confounded 
in  the  couuiion  use  of  language  by  employing  the  words  in- 
discriminately, shall  he  still  use  these  words  indiscriminately, 
and  eitljcr  invent  a  new  word,  or  mark  the  distinction  by  de- 
scriptive circundocutionSjOr  shall  he  assign  a  more  distinctive 
and  i)recise  meaning  to  the  Avords  already  used  ?  It  seems  to 
me  obviously  more  in  accordance  with  the  laws  and  genius 
of  language  to  take  the  course,  which  he  has  adopted.  But  in 
this  case  and  in  many  others,  w  here  his  language  seems  pecul- 
iar, it  cannot  be  denied  that  the  words  had  already  been  em- 
ployed in  the  same  sense,  and  the  same  distinctions  recogni- 
zed, by  the  older  and  many  of  the  most  distinguished  writers 
in  the  language.  But  the  reader  will  find  the  author's  own 
views  of  the  subject  in  the  Appendix,  ,,p.  347 — 348,  and  pp. 
355—357,  and  p.  397.     See  also  note  22. 

With  regard  to  the  more  important  objection,  that  the 
thoughts  of  Coleridge  are  unintdUgible,  if  it  be  intended  to 
imply,  that  his  language  is  not  in  itself  expressive  of  an  intel- 
ligible meaning,  or  that  he  affects  the  appearance  of  depth  and 
mystery,  while  his  thoughts  are  common-place,  it  is  an  objec- 
tion, which  no  one  who  has  read  his  works  attentivel} ,  and 
acquired  a  feeling  of  interest  for  them,  will  treat  their  author 
with  so  much  disrespect  as  to  answer  at  all.  Every  such  rea- 
der knows,  that  he  uses  words  uniformly  with  astonishinjj;  pie- 
cisiou.  and  that  language  becomes,  in  his  use  of  it — in  a  de- 
gree, of  which  few  writers  can  give  us  a  conception — a  living 
power,  "  consubstantial"  with  the  power  of  thought,  that  gave 
birth  to  it,  and  awakening  and  calling  into  action  a  correspon- 
ding energy  in  our  own  minds.  There  is  little  encourage- 
ment, moreover,  to  answer  the  objections  of  any  man,  who 
will  permit  himself  to  be  incurably  prejudiced  against  an  au- 
tlior  by  a  few  peculiarities  of  language,  or  an  apparent  difficul- 
ty of  being  understood,  and  without  encjuiring  into  the  cause  of 
that  dilliculty,  where  at  the  same  time  he  cannot  hut  see  and 
acknowledge  the  presence  of  great  intellectual  and  moral  pow- 
er. 


inction,  for  which 
nding  and  reason, 
all,  is  conibiindcd 
ig  the  words  in- 
indiscriminately, 
distinction  hy  de- 
i  more  distinctive 
ied  ?  It  seems  to 
laws  and  genius 
adopted.  But  in 
lage  seems  pecul- 
alrcady  been  em- 
tinctions  rccogni- 
inguished  writers 
the  author's  own 
47— 3 18,  and  pp. 

ijection,  that  tlie 
it  he  intended  to 
;ssive  of  an  intcl- 
ince  of  depth  and 
ce,  it  is  an  objec- 
i  attentivel} ,  and 
treat  their  author 
Every  sucli  rea- 
li  astoni^shinjj.pic- 
5C  of  it — in  a  dc- 
iccption — a  living 
Jiought,  that  gave 
?tion  a  correspon- 
little  encourage- 
of  any  man,  who 
Ld  against  an  au- 
apparent  difficul- 
:;  into  the  cause  of 
unnot  hut  see  and 
lal  and  moral \m\\- 


rRET.IMIVAHY    T.^SAY. 


xliv 


„„,>A,<^ 


But  if  it  ho  intended  hy  the  objection  to  say  simply,  that  (he 
thoughts  of  the  author  are  often  ditlicult  to  be  apprehended — 
that  he  makes  large  demands  not  only  upon  the  attention,  l)ut 
upon  the  reflecting  and  thinking  powers,  of  his  readeis,  the 
fact  is  not,  and  need  not  be,  denied  ;  and  it  will  only  remain  to 
be  decided,  whether  the  instruction  oflered,  as  tlie  reward, 
will  repay  us  for  the  expenditure  of  thought  required,  or  can 
he  obtained  for  less.  I  know  it  is  customaiy  in  this  country, 
as  well  as  in  Great  Britain — and  that  too  among  men  from 
whom  diflerent  language  might  be  expected — to  affect  either 
contempt  or  modesty,  in  regard  to  all  that  is  more  than  com- 
mon-place in  philosophy,  and  especially  "  Coleridge's  Meta- 
physics," as  "  too  deep  for  them."  Now  it  may  not  be  eve- 
ry man's  duty,  or  in  every  man's  power,  to  devote  to  such 
studies  the  time  and  thought  necessary  to  understand  the  deep 
things  of  philosophy.  But  for  one,  who  professes  to  be  a 
scholar,  and  to  cherish  a  manly  love  of  truth  for  the  truth's 
sake,  to  object  to  a  system  of  metaphysics  because  it  is  "too 
deep  for  him,"  must  be  either  a  disingenuous  insinuation,  that 
its  depths  are  not  worth  exploring — which  is  more  than  the 
objector  knows — or  a  confession,  that — with  all  his  professed 
love  of  truth  and  knowledge — he  prefers  to  "  sleep  after  din- 
ner." The  misfortune  is,  that  men  have  been  cheated  into  a 
belief,  that  all  philosophy  and  metaphysics  worth  knowing  are 
contained  in  a  few  volumes,  which  can  be  understood  with  lit- 
tle expense  of  thought ;  and  that  they  may  very  well  spare 
themselves  the  vexation  of  trying  to  comprehend  the  depths 
of  "  Coleridge's  Metaphysics."  According  to  the  popular  no- 
tions of  the  day,  it  is  a  very  easy  matter  to  understand  the 
philosophy  of  mind.  A  new  work  on  philosophy  is  as  easy  to 
read  as  the  last  new  novel ;  and  superficial,  would-be  scholars, 
who  have  a  very  sensible  horror  at  the  thought  of  studying 
Algebra,  or  the  doctrine  of  fluxions,  can  yet  go  through  a 
course  of  moral  sciences,  and  know  all  about  the  philosophy 
of  the  mind. 

Now  why  will  not  men  of  sense,  and  men  who  have  any 
just  pretensions  to  scholarship,  see  that  there  must  of  neces- 

u 


iV  %W  ■ . 


1 


Air»s    T«>    HI'.f'M.KrTION. 


nity  1)0  fjross  sopbistry  somewhere  in  any  system  of  metaphys- 
ics, which  pictentK-i  to  give  us  an  adequate  and  scientilic  self- 
knowledge — to  render  comprehensible  to  us  the  mysterious 
liws  of  our  own  inward  being,  with  less  manly  and  persever- 
iiiS  eflort  of  thought  on  our  part,  than  is  confessedly  required 
to  comprehend  the  simplest  of  those  sciences,  all  of^which 
are  but  some  of  the  pha;nomena,  from  which  the  laws  in  (jues- 
tion  are  to  bn  inferred?  Why  will  they  not  sec  and  acknowl- 
edge— what  one  would  suppose  a  moment's  reflection  would 
ti!ach  them — that  to  attain  true  self-knowledge  by  reflection 
upon  the  objects  of  our  inward  consciousness — not  merely  to 
understand  the  motives  of  our  conduct  as  conscientious  chris- 
tians, but  to  know  ourselves  scitntilically  as  philosophers — 
must,  of  necessity,  be  the  most  deep  and  diflicult  of  all  our 
attainments  in  knowledge  ?  1  trust  that  what  I  have  already 
said  will  be  sufficient  lo  expose  the  absurdity  of  objections 
against  metaphysics  in  general,  and  do  soniething  towards 
showing,  that  we  are  in  actual  and  urgent  need  of  a  system 
soM'.ewhat  deeper  thin  those,  the  contradictions  of  which  have 
not  without  reason  made  the  name  of  philosophy  a  terror  to 
the  friends  of  ti nth  and  of  religion.  "  False  metaphysics  can 
be  cflectually  counteracted  by  true  metaphysics  alone  ;  and  if 
the  reasoning  be  clear,  solid,  and  pertinent,  the  truth  dedu- 
ced caH  never  be  the  less  valuable  on  account  of  the  depth 
from  which  it  may  have  been  drawn."  It  is  a  fact,  too,  of 
great  importance  to  be  kept  in  mind,  in  relation  to  this  sub- 
ject, that  in  the  study  of  ourselves— in  attaining  a  knowledge 
of  our  own  being,  there  are  truths  of  vast  concernment,  and 
living  at  a  great  depth,  which  yet  no  man  can  draw  foi  ano- 
ther. However  the  depth  may  have  been  fathomed,  and  the 
same  truth  brought  up  by  others,  for  a  light  and  a  Joy  to  their 
own  minds,  it  must  still  remain,  and  be  sought  for  by  us,  each 
for  himself,  at  the  bottom  of  the  well. 

Tlie  system  of  philosophy  here  taught  does  not  profess  lo 
make  men  pliiloMii)hers,  or— which  ought  to  mean  the  same 
hing— -to  guide  them  to  the  knowledge  of  themselves,  without 
the   labour  both  of  attention  and  of  severe    thinking.     If  it 


'«MUM 


ein  of  mctapliys- 
lul  soientilic  scH- 
s  tlie  mysterious 
ly  and  persever- 
jssedly  required 
es,  all  o^which 
.he  laws  in  ques- 
lec and  acknoul- 
reflection  would 
ge  by  rellection 
i — not  merely  to 
iscientious  chris- 
i  philosophers — 
tlicult  of  all  our 
t  I  have  already 
ity  of  objections 
iicthing  towards 
ted  of  a  system 
s  of  which  havo 
ophy  a  terror  to 
metaphysics  can 
ics  alone  ;  and  if 

the  truth  dedu- 
nt  of  tho  depth 
Is  a  fact,  too,  of 
tion  to  this  sub- 
ing  a  knowledge 
)Mcernmcnt,  and 
m  draw  foi  ano- 
tliomed,  and  the 
nd  a  joy  to  their 

for  by  us,  each 

!S  not  profess  to 
mean  the  same 

uselves,  without 
lliinkin!>;.     If  it 


rK:;i,i.^:i.vA!; Y   k.-sav. 


11 


<li(l  so,  it  would  havo,  like  tlic  more  popular  norks  ol  philoso- 
phy, far  less  afltnity,  than  it  now  has,  with  the  mysteries  ol 
religion,  aud  those  proibund  truths  concerning  our  spiritual  Ik- 
ing  and  destiny,  which  are  revealed  in  the  "  things  hard  to  be 
understood"  of  St.  Paul  and  of  the  "  beloved  disciple."  For 
I  cannot  but  remind  my  renders  again,  that  the  author  docs 
not  undertake  to  teach  us  the  philosophy  of  the  human  mind, 
with  the  exclusion  of  the  truths  and  influences  of  religion. 
He  would  not  undertake  to  philosophize  resjjecting  the  being 
and  character  of  man,  and  at  the  same  time  exclude  from  his 
view  the  very  principle  which  constitutes  his  j)roper  humani- 
ty :  he  would  not,  in  teaching  the  doctrine  of  the  solar  sys- 
tem, omit  to  mention  the  sun,  and  the  law  of  gravitation.  lie 
professes  to  investigate  and  unfold  the  being  of  man  as  man,  in 
his  higher,  his  peculiar,  and  distinguishing  attributes.  These  it 
is,  which  are  "hard  to  be  understood,"  andtoappreliend  whidi 
requires  the  exercise  of  deep  reflection  and  exhausting  though!. 
Nor  in  aiming  at  this  object  would  he  consider  it  very  philo- 
sophical to  reject  the  aid  and  instruction  of  eminent  writers 
on  the  subject  of  religion,  or  even  of  the  volume  of  revelation 
itself.  He  would  consider  St.  Augustine  as  none  the  less  a 
philosopher,  because  he  became  a  christian.  The  Apostles 
John  and  Paul  were,  in  the  view  of  this  system  of  philosophy, 
jthe  most  rational  of  all  writers,  and  the  New  Testament  the 
most  philosophical  of  all  books.  They  are  so,  because  they 
unfold  more  fully,  than  any  other,  the  true  and  essential  prin- 
ciples of  our  being  ;  because  they  give  us  a  clearer  and  deeper 
insight  into  those  constituent  laws  of  our  humanity,  which  as 
men,  and  therefore  as  philosoplicrs,  we  arc  most  concerned  to 
know.  iS^ot  only  to  those,  who  seek  the  practical  self-knowl- 
edge of  the  humble,  spiritually  minded,  christian,  but  to  those 
also,  who  arc  impelled  by  the  "  heaven  descended  jvii/'t  tftauTov" 
to  study  themselves  as  philosophers,  and  to  make  soil-knowl- 
edge a  science,  the  truths  of  Scripture  are  a  light  and  a  reve- 
lation. The  more  earnestly  we  reflect  upon  tluse  and  relti 
them,  whether  as  christians  or  as  pliilosopiicrs,  to  tiie  nutve 
mentb  of  our  inward  beina; — to  the   laws  which  icveal  thcni- 


■Ml 


!ifc 


lii 


AIDS    TO    KKtM.V.<TI(>\. 


I 

III 


P 


helves  \u  our  own  consciousness,  the  more  fully  flinll  nvo  nn- 
(Icrslaml,  not  only  the  language  of  Sciipturr,  hut  all  that  most 
(loniands  and  excites  the  curiosity  of  the  genuine  philosopher 
in  the  mysterious  character  of  man.  It  is  hy  this  guiding  light, 
that  we  can  hut  search  into  and  apprehend  the  constitution  of 
that  "  marvellous  microcosm,"  which,  the  more  it  has  hern 
known,  has  awakened  more  deeply  the  wonder  and  admiration 
of  the  true  j)hilosoi)her  in  every  age. 

Nor    would  the  author  of  this  work,  or  those  who  have  im- 
bihcd  the  spirit  of  his   system,  join   with  the   philosophers   of 
the  day  in   throwing  aside  and   treating  with  a  contemi)t,  as 
ignorant  as  it  is  arrogant,  the  treasures  of  ancient  wisdom. 
"He,"  says  the  son  of  Sirach,   "that  givcth  his  mind  to  the 
law  of  the  Most  High,  and  is  occupied  in  the  meditation  thereof, 
w ill  seek  out  the  wisdom  of  all  the  ancient.''     In  the  estima- 
tion of  the  true   philosopher,  (he  case    should  not   he  greatly 
altered  in  the  present  day  ;  and  now  that  two  thousand  years 
have  added  such  rich  and  manifold  abundance  to  those  ancient 
"  sayings  of  the  wise,"  he  will  still  approach  them  w  ith  reve- 
rence, and  receive  their   instruction  with  gladness  of  heart. 
In  seeking  to  explore  and  unfold  those  deeper  and  more  sol- 
emn mysteries  of  our  being,  which  inspire  us  with  awe,  while 
they  baffle  our  comprehension,  he   will   especially  beware  of 
trusting  to  his  own  understanding,  or  of  contradicting,  in  com- 
pliance with  the  self-flattering  inventions  of  a  single  age,  the 
universal  faith  and  consciousness  of  the  human  race.     On  such 
subjects,  though   he  would  call  no  man    master,  yet  neither 
»vould  he  willingly  forego  the  aids  to  be  derived,  in  iheseaich 
after  truth,  from  those  gieat  oracles  of  human  wisdom— those 
giants  in  intellectual  power,  who  from  generation  to  genera- 
tion were  admired  and  venerated  by  the  great  and  good.  Much 
less  could  he  think  it  becoming,  or  consistent  with  his  duty,  to 
hazard  the  jjublication  of  his  own  thoughts  on   subjects  of  the 
deepest  concernment,  and  on  which  minds  of  greatest  depth 
and  power  had  I)een  occupied  in  former  ages,  while  confessed- 
ly ignorant  alike  of  their  doctrines,  and  of  the  arguments  by 
which  they  arc  ^uM^incd. 


I'RKMMINAUY     KSS.VY. 


liii 


illy  slinll  \v(^  nil- 
but  all  tliat  raos( 
nine  philosopher 
hisgui(linf;lij^ht, 
10.  constitution  ol 
»oro  it  has  hern 
M-  and  admiration 

osc  who  have  ini- 
I  philosophers  ol' 
h  a  conteni])!,  as 

ancient  wisdom. 
1  his  mind  to  the 
leditation  thereof, 
'  In  the  cstima- 
Id  not  he  greatly 
vo  thousand  years 
c  to  those  ancient 
1  them  with  reve- 
gladness  ol"  heart, 
per  and  more  sol- 
is  with  awe,  while 
lecially  beware  of 
radictinji,  in  com- 

a  single  age,  the 
an  race.  On  such 
aster,  yet  neither 
ived,  in  the  seaicli 
an  wisdom — those 
oration  to  genera- 
t  and  good.  Much 
it  with  his  duty,  to 
nn  subjects  of  the 
of  greatest  depth 
!,  while  confessed- 

the  ar^unionls  bv 


It  is  in  this  spirit,  that  the  author  of  tlu;  woiU  h<iv  oil.  re 
to  the  public  has  prepared  himself  to  deserve  the  cand.d  and 
even  c.nfuling  attention  of  his  readers,  with  relereni  e  to  the 
great  suli'iects  of  which  he  treats. 

And  although  the  claims  of  the  work  upon  onr  attention,  as 
of  every  other  work,  must  depend  more  ui)(.n  its  inherent  and 
essential  character,  than  upon  the  worth  ami  authority  ol  its 
author,  it  may  yet  be  of  service  to  the  rea.ler  to  know,  that 
he  is  no  hasty  or  unfurnished  adventurer  in  the  department  ol 
authorship,  to  which  the  work  belongs.     The  discriminating 
reader  of  this  work  cannot  fail  to  discover  his  profound  knowl- 
edge of  the  philosophy  of  language,  the  principles  o(  its  con- 
struction, and  the  laws  of  its  interpretation.     In  others  ol  Ins 
works,  perhaps  more    fully  than  in  this,  there  is  evidence  o 
nn  unrivalled  mastery  over  all  that  pertains  both   to  logic  and 
philolo-v.     It  Has  been  already  intimated,  that  he  is  no  con- 
temncr^of  the  great  writers  of  antiquity  and  of  their  wise  sen- 
tences; and  probably  few  ICnglish  scholars,  even  in  those  days 
when  there  were  giants  of  learning  in  Great  Hritam,  had  nimds 
more  richly  furnished  with  the  treasures  of  ancient  lore,    liut 
especially  will  the  reader  of  his  works  observe  with  admira- 
tion the  profoundness  of  his  philosophical  attainments,  and  his 
thorough  and  intimate  knowledge,  not  only  of  the  works  and 
systems  of  Plato  and  Aristotle,  and  of  the  celebrated  philoso- 
phers of  modern  times,  but  of  those  too  much  neglected  wri- 
tings of  the  Greek  and  Roman  Blathers,  and  of  the  great  lea- 
ders of  the  reformation,  which  more  particularly  .lualily  him 
for   discussing  the  subjects   of  the  present  work.      II  these 
qualifications,  and-with  all  these,  and  above  all--a  disposi- 
tion professed  and  made  evident  seriously  to  value  them,  chief- 
ly as  they  enable  him  more  fully  and  clearly  to  apprehend  and 
illustrate  the  truths  of  the  christian  system,— il  these,  1  say, 
can  give  an  author  a  claint  to  a  serious  and  thoughtful  atten- 
tion, then  may  the  work  here  offere.l  urge  its  claims  upon  the 
reader.     Mv  own  regar.l  for  the  cause  of  truth,  lor  the  intcr- 
,.sls  of  i.hilosophy,  of  reason,  and  of  religion,  lead  me  to  hope 
that  tiiey  may  not  l)e  urged  in  vain. 


liv 


AIDS    TO    HKFLFXTKiN. 


Of  his  p;cncial  claims  to  our  logaid,   wlicllAor  from  cxalUd 
personal  aii.l  moral  worth,  or  from  the  magnificence  of  his  intel- 
lectual powers,  and  the  vast  extent  and  variety  of  iiis  accumula- 
ted stores  of  knowledge,  I  sliall  not  venture  to  speak.  If  it  he 
true  indeed,  that  a  really  great  mind  can  be  worthily  com- 
nie:ided,  only  hy  those,  who  adequately  both  appreciate   and 
comprehmd  its  greatness,  tliere  are  few,  who  should  under- 
take to  estimate,  and  set  forth  in  appropriate  terms,  the  intel- 
lectual power  and  moral  worth  of  Samuel  Taylor  Coleridge. 
Neither  he,  nor  the  public,  would  be  benefited  by  such  com- 
mendations as  I  could  bestow.     The  few  among  us  who  have 
read  his  works  with  the  attention  which  they  deserve,  arc  at 
no  loss  what  rank  to  assign  him  among    the  writers  of  the 
present  age ;  to  those,  who  have  not,  any  language,  whicli  1 
might  use,  would  apjjcai  hyperbolical  and  extravagant.     The 
character  and   influence  of  his  principles  as  a  philosopher,   a 
moralist,  and  a  christian,  and  of  the  writings  by  which  he  is 
enforcing  them,  do  not  ultimately  depend  upon  the  esti.nation 
in  which  they  may  now  be  held  ;  and  to  posterity  he  n>ay  safe- 
ly entrust  those  "productive  ideas"   and  "living  words"— 
those       I  >^       I 

" truths  that  wake," 

"To  i»erish  never," 

the  possession  of  which  will  be  for  their  benefit,  and  connect- 
ed with  which,  in  the  language  of  the  son  of  Sirach,— "His 
own  memorial  shall  not  depart  away,  and  his  name  shall  live 
from  generation  to  generation." 

J.  M. 


tlAtr  from  cxalUd 
ccncc  of  his  intul- 
!  of  his  acouniiiia- 
ospoak.  If  it  ho, 
be  worthily  coin- 
li  appreciate  and 
10  shouUl  iiiuier- 

tcrnis,  the  intel- 
Paylor  Coleridge, 
ed  by  such  com- 
ong  us  who  have 
y  deserve,  are  at 
e  writers  of  the 
mgtiage,  which  1 
travagant.  The 
a  philosopher,   a 

by  which  he  is 
)n  the  estimation 
irity  he  may  safe- 
living   words" — 


ifit,  and  connect- 
f  Sirach,— "His 
i  name  shall  live 


J.  M. 


ADVERTISEMENT. 


f.v  the  lupdiosof  spvcral  spiTies  of  Animals  ilinre  aro  founil  certain  Parts 
..r  wliicli  noithor  tin-  offiop,  tlio  finifti«in.«,  iior  tlio  relations  ooiild  lie  ascer- 
tained i)y  tlu!  (^oihiiarulivt;  Anatomist,  till  lie  had  become  acquainted  with 
tl.o  state  of  ilie  Animal  before  liirlli.  Someiliiii','  suliiciently  like  tliis  (for 
the  iMirpose  of  an  illustration,  at  h'tist)  api.lies  to  the  Work  hereoflered  to 
the  I'uhlic.  In  the  introductory  jiortion  there  occur  sevr'ral  passages, 
\vhicli  the  Ri'ader  will  he  pn/zled  to  decypher,  without  some  information 
respcctin-r  the  orifiinal  design  of  the  Volimie,  and  the  Changes  it  lias  nn- 
der"one  diiring  its  iinmatun!  and  einhryonic  state.  On  this  account  only, 
I  think  myself  bound  to  make  it  known,  tliat  the  Work  was  ])io|)osed  and 
begun  as  a  niere.Seli.'ction  from  the  Writings  of  Archbishop  Leighton,  un- 
der the  usual  title  of  The  l?eauties  of  Archbishop  Leighton,  with  ii  few 
notes  and  a  biograithical  jireface  by  the  Selector.  Hence  tlie  term.  Editor, 
subscribeil  to  the  notes,  and  jirefixed  alone  or  conjointly  to  the  A])horisms, 
accordingly  as  the  Passage  was  written  entirely  by  myself,  or  only  modi- 
ti(!d  and  {avowedly)  interpolated.  I  continued  the  use  of  die  word  on  the 
plea  of  uniformity :  though  like  most  other  deviations  from  propriety  of 
language,  it  would  probably  have  been  a  wiser  choice  to  have  omitted  or 
exchanged  it.  The  various  Reflections,  however,  that  pressed  on  me 
while  I  was  considering  tlie  motives  for  selecting  this  or  that  passage  ;  the 
desire  of  enforcing,  and  as  it  were  integrating,  the  truths  contained  in  the 
Original  Author,  by  adding  those  which  the  words  suggested  or  recalled  to 
my  own  mind  ;  the  conversation  with  men  of  eminence  in  the  Literary 
and  Religious  Circles,  occasioned  by  the  Objects  which  I  had  in  view  ; 
and  lastly,  the  increasing  disproportion  of  the  Commentary  to  the  T<!Xt, 
and  the  too  marked  difference  in  the  frame,  character,  and  color  of  the  two 
styles;  soon  induced  me  to  recognize  and  adopt  a  revolution  in  my  jilaii 
and  object,  which  had  in  fact  actually  taken  place  without  my  intention, 
and  alnifist  unawares.  It  would  hideed  be  more  correct  to  say,  that  the 
present  Volume  owed  its  accidental  origin  to  the  intention  of  conijiiliiig 
one  of  a  different  descrii)tion,  tlian  to  speak  of  it  as  the  same  Work.  It  is 
not  a  change  in  the  child,  but  a  changeling. 

Still,  however,  the  selections  from  Leighton,  which  will  be  fimiid  in  the 
prudential  and  moral  Sections  of  this  Work,  tind  which  I  could  lelain 
consistently  with  its  presi-nt  form  and  matter,  wilt  both   from  ilu'  intrinsic 


Ui 


xnvEnrisKMKNT. 


fxcrllcncc  and  I'roiii  iIk-  clmraclcrisiic  licniity  "f  ilie  |inf«snpns,  siiflirp  to 
answer  Iwo  |irnriiin<'iit  piiri'twH  of  tlip  oripinni  jiliiii ;  timt  of  i>lu«-iii!r  in  a 
ilrar  liirlit  llic  |trinci|tli',  wliicli  pcniulfs  all  I,pi>rlitoii'd  Writinjni — his  snli- 
liiiii'  \  i<\v,  I  mean,  of  Kclijiion  and  iMoraliiy  as  the  nu-ans  of  rfforininj^ 
ihp  human  Soul  in  Ihn  Divino  Finale  {Idea);  ami  that  of  exciting  an  in- 
ti'icst  in  Ihr  Works,  and  an  alfcctionatc  rcvcn'urc  for  the  nainu  and  nic- 
iiiory,  of  (his  scvorely  tried  and  truly  jiriiiiitivu  Churchiiwui. 

S.  T.  C. 


>>..}  •.. 


'    r.i- 


-•:.;,  ,•■!•. »L.,.   .»•-.- 


>'  '  lix 


'iOiii-si*  i»i#.;  >4  t>-'«mij  -i  .iv^«i  i:  it  • 


^?»ftj  ii'H.nA*Wi>'-'*»<--!^''     «*  ,'?iS«wrW'^«i  vn***  i**s«feiia^«.   ,.,! 


-  '     ■  .   1- 


'»»!.!  ,l!ii)  X-'. 


■?^ff>B  V,'., 


'Hit  til  'liUiu  » 

jIftt'VI    >-'.."•■•  f 


t    :       -  "•'■"     '>  .K-  -7 


-tr  -1 1 


lie  |in»snpps,  .siiflicfi  to 
;  timt  of  ])lii<'iiiir  in  n 
ii'd  WritinjRi — his  snl>- 
[)  means  of  ruforining 
liat  of  exciting  an  iii- 
for  tlio  nmne  and  nic- 
rchiiuui. 

S.  T.  C. 


4a  ,i)i      !• 


PREFACE. 


An  Author  has  three  points  to  settle :  to  what  sort  his  Work 
holongs,  for  what  Description  of  Reailers  it  is  intended,  and 
the  specific  end  or  object,  which    it  is  to  answer.     There  is 
indeed  a  prcliininnry  Interrogative  respecting  tlie  end  which 
the  Writer  himself  has  in  view,  whether  the  Number  of  Pur- 
chasers, or  the  Benefit  of  the   Readers.     Bnt  this  may  be 
safely  passed  by ;  since  where  the  book  itself  or  the  known 
principles  of  the   writer  do  not  supersede  the  question,  there 
will  seldom  be  sufficient  strength  of  character  for  good  or,  for 
evil,  to  afford  much  chance  of  its  being  either  distinctly  put  or 
fairly  answered. 

I  shall  proceed  therefore  to  state  as  briefly  as  possible  the 
intentions  of  the  present  volume  in  reference  to  the  three  tirst- 
mentioned,  viz.  What?  For  Whom?  and  For  what? 

I.  What?  The  answer  is  contained  in  the  Title-page.  It 
belongs  to  the  class  of  didactic  Works.  Consequently,  those 
who  neither  wish  instruction  for  themselves,  nor  assist-ance  in 
instructing  others,  have  no  interest  in  its  contents.  Sis  Sus, 
Kfjt  Divm  :  Sum  Caltha,  "t  non  tibi  sftiro  ! 

II.  For  Whom?  Generally,  for  as  many  in  all  classes  as 
wish  for  aid  in  disciplining  their  minds  to  habits  of  reflec- 
tion—for all  who,  desirous  of  bui.  ling  up  a  manly  character 
in  the  li^ht  of  distinct  consciousness,  are  content  to  study  the 
principles  of  moral  Architecture  on  the  several  grounds  of 
prudence,  morahty  and  religion.  And  lastly,  for  all  who  feci 
an  interest  in  the  Position,  I  have  undertaken  to  defend— tliis, 
namely,  tliat  the  Christian  Faith  {in  which  I  include  every 


M 


■■JiiMHi 


Iviii 


AIDS    TO    HRrr.KrTION. 


article  of  belief  and  doctrine  professed  hy  the  first  Reformers 
in  common)  is  the  Perffxtion  or  Human  Intelligence: 
an  interest  sufBcJcntly  strong  to  ensure  a  patient  attention  to 
the  arguments  brought  in  its  support. 

But  if  I  am  to  mention  any  particular  class  or  description  of 
Readeis,  that  were  ])roniinent  in  my  thought*  during  the  com- 
position of  the  volume,  my  Reply  must  be  :  that  it  was  eape- 
cialhi  designed  for  the  studious  Voung  at  the  close  of  their 
education  or  on  their  first  entrance  into  the  duties  of  manhood 
and  the  rights  of  self-government.  And  of  these,  again,  in 
thought  and  wish  I  destined  the  work  ( the  latter  and  larger 
portion,  at  least )  yet  more  particularly  to  Students  intended 
for  the  Ministry  ;  first,  as  in  duty  bound,  to  the  members  of 
our  two  Universities :  secondly,  ( but  only  in  respect  of  this 
mental  precedency  second)  to  all  alike  of  whatever  name, 
who  have  dedicated  their  future  lives  to  the  cultivation  of 
their  Race,  as  Pastors,  Preachers,  Missionaries,  or  instructors 
of  Youth. 

III.  For  What  ?  The  Worth  of  the  Author  is  estimated  by 
the  ends,  the  attainment  of  which  he  proposed  to  himself  by  the 
particular  work  :  while  the  Value  of  the  Work  depends  on  its 
fitness,  as  the  Means.  The  Objects  of  the  present  volume 
are  the  following,  arranged  in  the  order  of  their  comparative 
importance. 

1 .  To  direct  the  Reader's  attention  to  the  value  of  the  Sci- 
ence of  Words,  their  use  and  abuse  (see  Note  4)  and  the  in- 
calculable advantages  attached  to  the  habit  of  using  them  ap- 
propriately, and  with  a  distinct  knowledge  of  their  primary, 
derivative,  and  metaphorical  senses.  And  in  furtherance  of 
this  Object  I  haver?glected  no  occasion  of  enforcing  the  max- 
im, that  to  expose  a  sophism  and  to  detect  the  equivocal  or 
double  meaning  of  a  word  is.  in  the  great  majority  of  cases, 
one  and  the  same  thing.     Home  Tooke  entitled  his  celebrated 


f_ 


y.  firsl  Reformers 
N  Intelligence: 
icnt  attention   to 

or  description  of 
s  during  the  com- 

that  it  was  eape- 
16  close  of  their 
luties  of  manhood 

these,  again,  in 
latter  and  larger 
itudents  intended 

the  members  of 
in  respect  of  this 
whatever  name, 
le  cultivation  of 
08,  or  instructors 

)r  is  estimated  by 
to  himself  by  the 
-k  depends  on  its 
present  volume 
beir  comparative 

lvalue  of  the  Sci- 
i  4)  and  the  in- 
f  using  them  ap- 
f  their  primary, 
J  furtherance  of 
forcing  the  max- 
iie  equivocal  or 
lajority  of  cases, 
ed  his  celebrated 


I'HKkACK. 


hx 


work,  Kirsa  irrfjowa,  Winged  VVoids :  or  Language,  not  only 
the  Vehicle  of  Thought  but  the  Wheels.  With  my  convic- 
tions and  yicws,  for  sma  1  should  substitute  Xoyoi,  i.  c.  Words  se- 
lect and  deferminale,  and  for  vftgrnra^  ^uwrtf,  i.  c.  lining  W  ords. 
The  iVheels  of  the  intellect  1  admit  them  to  be  ;  but  such  as 
Ezekicl  beheld  in  "  the  visions  of  God"  as  he  sate  among  the 
Captives  by  the  river  of  Chebar.  "  Whithersoever  the  Spirit 
was  to  go,  the  Wheels  went,  and  thither  was  their  Spirit  to 
go :  for  the  Spirit  of  the  living  creature  was  in  the  wheels  al- 
so.'' 

2.  To  establish  the  distinct  characters  of  Prudence,  Moral- 
ity, and  Religion  :  and  to  impress  the  conviction,  that  though 
the  second  requires  the  first,  and  the  third  contains  a.id  sup- 
poses both  the  former ;  yet  still  Moral  Goodness  is  other  and 
more  than  prudence,  or  the  Principle  of  Expediency ;  and 
higher  than  Morality.  For  this  distinction  the  better  Schools 
even  of  Pagan  Philosophy  contended.     {See  pp.  14—  15.) 

3.  To  substantiate  and  set  forth  at  large  the  momentous  dis- 
tinction between  Reason  and  Understanding.  Whatever  is 
atchievable  by  the  Undekstandino  for  the  purposes  of  world- 
ly interest,  privaie  or  pui>'=.,  has  in  the  present  age  been  pur- 
sued with  an  activity  and  a  success  beyond  all  former  experi- 
ence, and  to  an  extent  which  equally  demands  my  adniiration 
and  axcites  ray  wonder.  But  likewise  it  is,  and  long  has  been, 
my  conviction,  that  in  no  age  since  the  first  dawning  of  Sci- 
ence and  Philosophy  in  this  Island  have  the  Truths,  Interests, 
and  studies  that  tspecially  belong  to  the  Reason,  contc.ipla- 
tive  or  practical,  sunk  into  such  utter  neglect,  not  to  sa^  con- 
tempt, as  during  the  last  century.  It  is  therefore  one  main 
Object  of  this  Volume  to  establish  the  position,  that  whoevei 
transfers  to  the  Understanding  the  primacy  due  to  the  Reason, 
loses  the  one  and  spoils  the  other. 

4.  To  exhibit  a  full  and  consistent  Scheme  oi  ihe  Christian 


,  1 


0} 


IX  AIDH    Ttt    HKI'-MHTION. 

Di^prnsiiCioii,  and  more  larncly  of  all  llu:  prniliar  (locliirics  of 
the  Chiisdaii  Faith;  and  to  answer  all  the;  Ohjcctions  to  iho 
sanjc,  that  do  not  originate  in  a  corrupt  Will  rather  than  er- 
ring .liMlncniont ;  and  to  do  this  in  a  manner  inteUigil)lc  for  all 
who,  po,sH(!S8ing  the  ordinary  advantages  of  education,  do  in 
pood  earnest  desire  to  form  '.heir  religioiis  creed  in  the  light 
of  their  own  convictions,  and  to  have  a  reason  for  the  faith 
which  they  profess.  There  are  indeed  Mysteries,  in  evidence 
of  which  no  reasons  can  be  brought.  Hut  it  has  hecn  my  en- 
deavour to  show,  that  the  true  solution  of  tliis  problem  is,  that 
these  Mysteries  arc  Reason,  Reason  in  its  highest  form  ol 
Sclf-aflirmation. 

Such  are  the  special  Obj(K'ts  of  these  "  Aids  to  Retlcction." 
Concerning  the  general  character  of  the  work,  let  me  be  per- 
mitted to  add  the  few  following  sentences.  St.  Augustine,  in 
one  of  his  Sermons,  discoursing  on  a  high  point  of  'I'heology, 
tell  his  auditors — Sic  accipitc,  ut  mereamini  intelligere.  Fides 
enini  debet  priecedere  intcllectum, ut  sit  intt  ll«"(tus  fidci  pra-ni- 
•Mm*.  Now  without  a  certain  portion  of  gratuitous  and  (as it 
Wv,re )  expcrimentative  faith  in  the  Writer,  a  Reader  will  scarce- 
ly give  that  degree  of  continued  attention,  without  which  no 
didactic  Work  worth  reading  can  be  read  to  any  wise  or  pro- 
fitable purpose.  In  this  sense,  therefore,  and  to  this  extent 
every  Author,  who  is  competent  to  the  oflice  he  has  underta- 
ken, may  without  arrogance  repeat  St.  Augustine's  words  in 
his  own  right,  and  itdvancc  a  similar  claim  on  similar  grounds. 
But  1  venture  no  farther  than  to  imitate  the  sentiment  at  a 
humble  distance,  by  avowing  my  belief  that  lie,  who  seeks 
instrv4;ti(yn  in  the  following  pages,  will  not  fail  to  find  enter- 
tainment likewise  ;  but  that  whoever  seeks  entcrtaiument  only 
will  find  neither.  ;  ,  .  „,  v.  „,„v„t.., 


*Tra«hj,ati().n.    .So  Kjciivi;  tliiti,  jliiit  you  may  dc-iofvc  Ut  uiKlci-bluiul  it, 
iW  llio  faitli  (iiiglit  to  |irci'c(lu  lliu  Uiul«.'i°6tuiuliii{|,  mi  tliutllif  UikIui'sIuiuI 
iii^  limy  I't'  tilt"  ri'wanl  of  tin-  (hitli. 


_J| 


I'llUl  At  K. 


Im 


vvlior  (Iru'l linos  of 
Ohjcctions  to  iho 
II  rather  than  cr- 
I-  intc'lligil)lc  for  all 
education,  do  in 
creed  in  the  li^ht 
ason  for  the  fuilh 
tcries,  in  evidence 
t  has  hecn  my  cn- 
ii)  problem  is,  that 
8  highest  form  ol 

ids  to  Reflection. " 
rk,  let  me  be  pcr- 

St.  Augustine,  in 
oint  of  Theology, 
intclligere.  Fides 
llectus  (Idei  pra-ni- 
atuitous  and  (as it 
leader  will  scarce- 
without  which  no 

any  wise  or  pro- 
uid  to  this  extent 
e  he  has  underta- 
;ustine's  words  in 
1  similar  grounds, 
ic  sentiment  at  a 
it  lie,  who  seeks 
1  fail  to  find  enter- 
ntcrtaiument  only 


Ueadkh'— Vouhiive  been  bred  in  a  land  ;il...i.h(lii.c:  with 
men,  able  in  arts,  learning,  andknowI'Mlgcs  nianilol.l,  this  n.an 
in  one,  this  in  am.lhe'r,  lew  in  many,  none  in  all.  Hut  there 
is  one  art,  of  which  every  n.an  should  be  master,  the  art  of 
KKri.KCTioN.  If  you  arc  not  ajhinkinti  man,  to  what  purpose 
arc  you  a  man  at  all  ?  In  like  manner,  there  is  one  knowl- 
edge, which  it  is  every  man's  interest  and  duly  to  actjuire, 
namely,  SEI.K-KNOWLKOOK  :  or  to  what  end  was  man  alone,  of 
uU  animals,  indued  by  the  Creator  with  the  faculty  of  se{/-C(/«- 
sciousneas?  Truly  aaid  the  Pagan  moralist,  E  ctelo  descen- 
di,  I'vw-^t  SsauTov. 

But  you  are  likewise  born  in  a  ciihistian  land  :  and  Kcve- 
lation  has  provided  for  you  new  subjects  for  reflection,  and 
new  treasures  of  knowledge,  never  to  be  unlocked  by  hin. 
who  remains  self-igaorant.  Self-knowledge  is  the  key  to  this 
casket;  and  l)y  reflection  alone  can  it  be  obtained,  lieflect 
on  your  own  thoughts,  actions,  circumstances,  and— which  will 
be  of  especial  aid  to  you  in  forming  a  habit  of  reflection— ac- 
custom yourself  to  reflect  on  the  words  you  use,  hear,  or  read, 
their  birth,  derivation,  and  history.  For  if  words  are  not 
THINGS,  they  are  living  i-owers,  by  which  the  things  of  most 
importance  to  mankind  are  actuated,  combined,  and  humani- 
zed. Finally,  by  reflection  you  may  draw  from  the  fleeting 
facts  of  your  worldly  trade,  art,  or  profession,  a  science  perma- 
nent as  your  immortal  soul ;  and  make  even  these  subsidiary 
and  preparative  to  the  reception  of  spiritual  truth,  "doing  as 
the  dyers  do,  who  having  first  dipt  their  silks  in  colours  of  less 
value,  then  give  them  the  last  tincture  of  crimson  in  grain." 

S.  T.  COLERIUGE. 


ofvc  t(i  undci'bluiul  it, 
tliut  llif  UmlciBloncI 


i 


fj 


t.  •-"  i. .       'ir<r       .■  ;  ! 


•:*  ,.>  }    II'«-;i'»"?     <    -V        It'  iik'if  :,  i      %■'{,%. 


r-* 


iu       ;       u 


||.ijsj,n  liic^t 


AIDS  TO  REFLECTION. 


INTRODUCTORY  APHORISIMES. 


!■  J 


1-. 


m 


I    4  •!  H 


.  MARINUS. 

Oinnis  ilivinre  ntque  humanm  cniditioiiis  eleir.enta  trin,  Nosbe,  Vf.llf, 
Posse:  nuomm principium  uruim  Me.ns,  sivc  Spiritus;  ciyus  Oculm  est 
Ratio  ;  cui  iwBMfMpifcbet  Decs.  Fita  rfi  G.  B.  Vico,  p.  50. 


I   ;--:,;  iV*  fft- 


ATDiD 


tffAEVliJ     4'''X1  ""''"'I    ''^ 


MARINt^S. 


I  trin,  NossE,  Vellk, 
rus ;  ci\juB  Ocvlut  est 
't  G.  B.  Vico,  p.  50. 


TO 


REFLECTION. 


INTRO  OUrTOKV  APHOHTSMS. 


APirolUSM  I. 


F.IIITOR. 


It  is  ihe  piorogutive  of  (unius  loprodiipo  novel  impressions 
troni  familiar  objects :  unci  seldom  can  philosophic  genius  bo 
more  usefully  employed  than  in  thus  rescuing  admitted  truths 
from  the  neglect  caused  by  the  very  circumstance  of  their 
universal  admission.  Extremes  meet.  Truths,  of  all  others 
the  mo?t  awful  and  interesting,  are  too  often  considered  as  so 
true,  that  they  lose  all  the  power  of  truth,  and  lie  bed-ridden 
in  the  dormitory  of  the  soul,  side  by  side  with  the  most  des- 
pised and  exploded  errors. 

,       ■    );.     ,;    , 
APHORISM  II.  EDITOR. 

There  is  one  sure  way  of  giving  freshness  and  importance 
to  the  most  common-'place  maxims — that  of  reflecting  on  them 
in  direct  reference  to  our  own  state  and  conduct,  to  our  own 
past  and  future  being.. ,  i    ,i  =  ,   ,    ,  .    .    :,;,  ,      <..^\'-ii-        n    v 


APHORISM  III. 


ii  .i 


EDITOR. 


To  restore  a  common-place  truth  to  its  first  uncommon  lus- 
tre, you  need  only  translate  it  into  action.  But  to  do  this, 
you  must  have  reflected  on  its  truth. 


.\PHORISM    IV.  LEIGHTON. 

'  it  is  the  advice  of  the  wise  man,  '  Dwell  at  home,'  or,  with 
'yourself;  and  though  there  are  very  few  that  do  this,  yet  i< 
'is  surprising   that  the  greatest    part  of  mankind   rannot  be 


m 


%  AIDS  TO   REFLECTION. 

'prevailed  upon,  at  least  to  visit  themselves  sometimes ;  but, 
'according  to  the  saying  of  the  wise  Solomon,  The  eyes  of 
♦  the  fool  are  in  the  ends  of  the  earth,'' 

A  reflecting  mind,  says  an  ancient  writer,  is  the  spring  and 
source  of  every  good  thing.  C  Omnis  boni  prindpium  intel- 
ledus  cogitabundus:)  It  is  at  once  the  disgrace  and  the  mis- 
ery of  men,  that  they  live  without  fore^thought.  Suppose 
yourself  fronting  a  glass  mirror.  Now  what  the  Objects  be- 
hind you  are  to  their  images  at  the  same  apparent  distance  be- 
fore you,  such  is  Reflection  to  Fore-thought.  As  a  man  with- 
out Fore-thought  scarcely  deserves  the  name  of  a  man,  so 
Fore-thought  without  Reflection  is  but  a  m'itaphorical  phrase 
for  the  instinct  of  a  beast.  ^^' 

'  APHORISM  V.  '  EDITOR. 

As  a  fruit-tree  is  more  valuable  than  any  one  of  its  fruits 
singly,  or  even  than  all  its  fruits  of  a  single  season,  so  the 
noblest  object  of  reflection  is  the  mind  itself,  by  which  we  re- 
flect. 

And  as  the  blossoms,  the  green,  and  the  ripe  fruit,  of  an 
orange^tree  are  more  beautiful  to  behold  when  on  the  tree  and 
seen  as  one  with  it,  than  the  same  growth  detached  and  seen 
successively,  after  their  importation  into  another  country  and 
different  clime  ;  so  is  it  with  the  manifold  objects  of  reflection, 
when  they  are  considered  principally  in  reference  to  the  re- 
flective power,  and  as  part  and  parcel  of  the  same.  No  ob- 
ject, of  whatever  value  our  passions  may  represent  it,  but  be- 
comes/ord^>t  to  us,  as  soon  as  it  is  altogether  unconnected 
with  our  intellectual,  moral,  and  spiritual  life.  To  be  ours,  it 
must  be  referred  to  the  mind  either  as  motive,  or  consequence, 
or  symptom. 

APHORISM    VI.  LKIOHTOK. 

He  who  teaches  men  the  principles  and  precepts  of  spiritual 
wisdom,  before  their  minds  are  called  off"  from  foreign  objects, 
and  turned  inward  upon  themselves,  might  as  well  write  his 
instructions,  as  the  sybil  wrote  her  prophecies,  oti  the  loose 
leaves  of  trees,  and  commit  them  to  the  mercy  of  the  incon- 
stant winds. 


1  sometimes ;  but, 
ion,  The  eyes  of 

is  the  spring  and 
principium  intel- 
;race  and  the  mis- 
lought.  Suppose 
t  the  Objects  be- 
arent  distance  be- 
As  a  man  with- 
ime  of  a  man,  so 
itaphorical  phrase 

i  EDITOR. 

y  one  of  its  fruits 
le  season,  so  the 
',  by  which  we  re- 
ripe  fruit,  of  an 
en  on  the  tree  and 
detached  and  seen 
other  country  and 
jects  of  reflection, 
ference  to  the  re- 
le  same.  No  ob- 
present  it,  but  be- 
ether  unconnected 
e.  To  be  ours^  it 
e,  or  consequence, 


LKIGHTOir. 

•ecepts  of  spiritual 
om  foreign  objects, 
t  as  well  write  his 
icies,  oti  the  loose 
lercy  of  the  incon- 


INTBODUCTOBY    APHORISMS.  » 

APHORISM  VII.  ■'DiTOR. 

In  order  to  learn,  we  must  attend :  in  order  to  profit  by  what 

we  have  learnt,  we  must  think—i.  e.  reflect.     He  only  thinks 

who  reflects. 

APHORISM   VIII.  L.  ANDKD. 

It  is  a  matter  of  great  difficulty,  and  requires  no  ordinary 
skill  and  address,  to  fix  the  attention  of  men  (especially  of 
young  men[l] )  on  the  world  within  them,  to  induce  them  to 
study  the  processes  and  superintend  the  works  which  they 
are  themselves  carrying  on  in  their  own  minds :  in  short,  to 
awaken  in  them  both  the  faculty  of  thought[2]  and  the  in- 
clination to  exercise  it.  For  alas '  ihe  largest  part  of  mankind 
are  nowhere  greater  strangers  than  at  home. 

*■'     '  APHORISM  IX.  EDiToit. 

Life  is  the  one   universal  soul,  which  by  virtue  of  the   en- 
livening Brkath,  and  the  informing  Word,  all  organized  bod- 
ies have  in  common,  each  after  its  kind[3] .     This,  therefore, 
all  animals  possess,  and  man   as  an  animal.     But,  in   addition 
to  this,  God  transfused  into   man  a  higher   gift,  and  specially 
imbreathed :— even  a  living  (that  is,  self-subsisting)  soul,  a 
soul  having  its  life  in  itself.     "  And  man  became  a  living  soul." 
He  did  not  merely  possess  it,  he  became  it.     It  was  his  proper 
ftcmg,  his  truest  se//,  </ie  man  in  the  man.     None  then,  not 
one  of  human  kind,  so  poor  and  destitute,  but  there  is  provi- 
ded for  him,  even  in  his  present  state,  a  house  not  huilt  with 
hands.     Aye,  and  spite  of  the  philosophy  (falsely  so  called) 
which  mistakes  the   causes,  the   conditions,  and  the  occasions 
of  our  becoming  conscious  of  certain  truths  and  realities  for 
the   truths  and  realities  themselves— a  house   gloriously  fur- 
nished.    Nothing  is   wanted  but  the  eye,  which  is  the  light  of 
this  house,  the  light  which  is  the  eye  of  this  soul.     This  see- 
ing light,  this  enlightening  eye,  is  Keflection.     It  is  more,  m- 
deed,  than  is  ordinarily  meant  by  that  word ;  but  is  what  a 
Christian  ought  to  mean  by  it,  and  to  know  too,  whence  it 
first  came,  and  still  continues  to  come— of  what  light  even 
this  light  is  buit  a   reflection.     This,  too,  is  thought  ;  and  aU 


^aW. 


i  vil 


mi 


4  AIDS    TO    HlCKLeC'TION. 

thought  is  but  unthinking  that  does  not  flow  yut  of  this,  or  tend 
towards  it. 

APHORISM  X.  EDITOR. 

Self-superintendence!  that  any  thing  should  overlook  itseli! 
Is  not  this  a  paradox,  and  hard  to  understand .'  It  is,  indeed, 
difficult,  and  to  the  imbruted  sensualist  a  direct  contradiction  : 
and  yet  most  truly  does  the  poet  exclaim,  ■•  ♦     ' 

Unless  above  himself  he  can 

Erect  himaelf,  how  mean  a  thing  is  man ! 

APHORISM  XI.  EDITOR. 

An  hour  of  solitude  passed  in  sincere  and  earnest  prayer, 
or  the  conflict  with,  and  conquest  over,  a  single  passion  or 
"  subtle  bosom  sin,"  will  teach  us  more  of  thought,  will  more 
effectually  awaken  the  faculty,  and  form  the  habit,  of  reflec- 
tion, than  a  year's  study  in  the  schools  without  them. 

APHORISM  XII.  i..      - 

In  a  world,  whose  opinions  are  drawn  from  outside  shows, 
many  things  may  be  paradoxical,  ( that  is,  contrary  to  the 
common  notion )  and  nevertheless  true :  nay,  because  they  are 
true.  How  should  it  be  otherwise,  as  long  as  the  imagination 
of  the  Worldling  is  wholly  occupied  by  surfaces,  while  the 
Christian's  thoughts  are  fixed  on  the  substance,  that  which  is 
and  abides,  and  which,  because  it  is  the  substance [4],  the 
outward  senses  cannot  recognize.  TertuUian  had  good  reason 
for  his  assertion,  that  the  simplest  Christian  ( if  indeed  a  Chris- 
tian )  knows  more  than  the  most  accomplished  irreligious  phi- 
losopher. 

COMMENT. 

Let  it  not,  however,  be  forgotten,  that  the  powers  of  the 
understanding  and  the  intellectual  graces  are  precious  gifts  of 
Cod  ;  and  that  every  Christian,  according  to  the  opportunities 
vouchsafed  to  him,  is  bound  to  cultivate  the  one  and  to  ac- 
quire the  other.  Indeed,  he  is  scarcely  a  Christian  who  wil- 
fully neglects  so  to  do.  What  says  the  apostle  ?  Add  to  your 
faith  knowledge,  ;uid  to  knowledge  manly  energy,  (upzrriv)  for 


it  of  this,  or  tend 


F.UITOR. 


i  overlook  itself ! 
I  ?  It  is,  indeed, 
ct  contradiction  : 


lau: 


EDITOR. 


1  earnest  prayer, 
single  passion  or 
ought,  will  more 
habit,  of  reflec- 
it  them. 


tn  outside  shows, 
contrary  to  the 
because  they  are 
)  the  imagination 
faces,  while  the 
5e,  that  which  is 
bstance[4],  the 
had  good  reason 
f  indeed  a  Chris- 
d  irreligious  phi- 


,e  powers  of  the 
precious  gifts  of 
the  opportunities 
i  one  and  to  ac- 
iristian  who  wil- 
e  ?  Add  to  your 
irgv,  («p2T»)v)  for 


INTKODUCTORV    APHORISMS.  » 

this  is  the  proper  rendering,  and  not   virtue.,  at  least  in    the 
present  and  ordinary  acceptation  of  the  word[5]. 

APHORISM  XIII.  EDITOR. 

Never  yet  did  there  exist  a  full  faith  In  the  Divine  Word 
(by  whom  light,  as  well  as  immortality,  was  brought  into  the 
world,)  which  did  not  expand  the  intellect,  while  it  purified 
the  heart :  which  did  not  multiply  the  aims  and  objects  of  the 
understanding,  while  it  fixed  and  simplified  those  of  the  de- 
sires and  passions[6]. 

COMME    T. 

If  acquiesence  without  insight ;  if  warmth  without  light ;  if 
an  immunity  from  doubt,  given  and  guaranteed  by  a  resolute 
ignorance  ;  if  the  habit  of  taking  for  granted  the  words  of  a 
catechism,  remembered  or  forgotten ;  if  a  mere  sensation  of 
positiveness  substituted— I  will  not  say  for  the  sense  of  cer- 
tainty, but— for  that  calm  assurance,  the  very  means  and 
conditions  of  which  it  supersedes;  if  a  belief  that  seeks  the 
darkness,  and  yet  strikes  no  root,  immoveable  as  the  limpet 
from  the  rock,  and,  like  the  limpet,  fixed  there  by  niere  force 
of  adhesion ;— if  these  suffice  to  make  men  Christians,  in 
what  sense  could  the  apostle  affirm  that  believers  receive,  not 
indeed  worldly  wisdom,  that  comes  to  nought,  but  the  wisdom 
of  God,  that  we  might  knoio  and  comprehend  the  things  that 
are  freely  given  to  us  of  God  ?  On  what  grounds  could  he 
denounce  the  sincerest  fervor  of  spirit  as  defective,  where  it 
does  not  likewise  bring  forth  fruits  in  the  undebst.\nding  .=> 

APHORISM  XIV.  EDITOR. 

In  our  present  state,  it  is  little  less  than  imposssible  that  the 
affections  should  be  kept  constant  to  an  object  which  gives  no 
employment  to  the  understanding,  and  yet  cainot  be  made 
manifest  to  the  senses.  The  exercise  of  th6  reasoning  and 
reflecting  powera,  increasing  insight,  and  enlarging  views,  are 
requisite  tb  ketp  alive  the  substantial  faith  in  the  heart. 

APHORISM  XV.  RuiTOR. 

In  the  state  of  perfection,   perhaps,  all  other  faculties   may 


AIDS   TO    REFLECTION. 


il  if 


m 
f 


m 


ih 


ill 


be  ^iwallDWed  up  in  love,  or  superseded  by  immediate  vision ; 
but  it  is  on  the  wings  of  the  cherubim,  t.  e.  ( according  to  the 
interpretation  of  the  ancient  Hebrew  doctors,)  the  Htellecttcl 
pc  Wei's  and  energies,  that  we  must  first  be  borne  up  to  the 
"pure  empyrean."  It  must  be  seraphs,  and  not  the  hearts  of 
irapei'fect  mortals,  that  can  burn  unfuelled  and  self-lpd.  Give 
r.e  V  \derstandin^^y  (is  the  prayer  of  the  Boj^al  *'salinist)  and 
1  .  hai  observe  *hy  law  v  "th  my  whole  heart.  Thy  law  is  ex- 
''f'euing  broad — that  is^  comprehensive,  pregnant,  containing 
more  than  the  apparent  import  of  the  ..  aids  on  a  first  pe- 
rusu'.      It  is  iity  meditation  all  the  day. 

Comment. 
It  is  worthy  of  especial  observation,  that  the  Scripfures  are 
distinguished  from  all  other  writings  pretending  to  inspiration, 
by  tiie  ifflrong  and  frequent  recommendations  of  knowledge, 
and  a  spirit  of  inquiry.  Without  reflection,  it  is  evident  thai 
neither  the  one  can  be  acquired  nor  the  other  exercised. 

APHORISM  XVI.  EDiTo 

The  word  rational  has  been  strangely  abused  of  late  times. 
This  must  not,  however,  disincline  us  to  the  weighty  conside- 
ration, that  thoiightfulness,  and  a  desire  to  rest  all  our  con- 
victions on  grounds  of  riglit  reason,  are  inseparable  from  the 
character  of  a  Christian. 

Al'HOKISM  XVII.  EDitoR. 

A  reflecting  mind  is  not  a  floWer  that  grows  wild,  or  comes 
up  of  its  own  accord.  The  difficulty  is  indeed  greater  than 
many,  who  mistake  ([uick  recollection  for  thought,  are  dispo- 
sed to  admit ;  but  how  much  less  than  it  would  be,  had  we 
not  been  born  and  bi  ed  in  a  Christian  and  Protestant  land,  the 
fewest  of  us  aic  sufficiently  aware.  Truly  may  we,  and 
thankfully  ought  we  to  exclaim  with  the  Psalmist :  The  entrance 
of  thy  words  givcthlight ;  it  givcth  understanding  even  to  the 

simple. 

Al'IIOIlISM  XVIIL  EDitoR. 

Examine  the  jonrnals  of  zealous  missionaries,  1  mil  not 
sav    iimona    thr  Hottentots  or  Ebquiniuux,    hut    in  the  high' 


■jM^—ii*  *•- 


immediate  vision ; 
(according  to  tbe 
,)  the  Htellecttcl 
borne  up  to  the 
not  the  hearts  of 
id  selt-lpd.  Give 
val  x'salinist)  and 
Thy  law  is  ex- 
;gnant,  containing 
)rds  ou  a  first  pc- 


lie  Scriptures  are 
ing  to  inspiration, 
ns  of  knowledge, 
it  is  evident  thai 
r  exercised. 

EDITO  \ 

sed  of  late  times, 
weighty  conside- 
rest  all  our  con- 
parable  from   the 

EDITOR. 

fa  wild,  or  comes 
lecd  greater  than 
lought,  are  dispo- 
t-ould  be,  had  we 
otestant  land,  the 
ly  may  we,  and 
ist :  The  entrance 
inding  even  to  the 

EDITOR. 

arics,   1  will   not 
hut    in  the  high' 


INTRODUCTORY    APHORISMS.  • 

Iv   rviliM,  tl:  >ugh  fearfuUv  uncultivated,  inhabitants  of  an- 
cient  fndia.     How   often,  and  how   feelingly,  do   they  de- 
scribe  the  difficulty  of  rend-ing  the  simplest  chain  ot  though 
ineligible   to  the  ordin.  )  natives,  the   rapid    cKhaust.on  o. 
their  whole  power  of  attention,  and  with  what  distix-ssfu  ef- 
fort it  is  eKertod  while  it  lasts !     Yet  it   is  among  these  that 
lue  hideous  practices  of  self-torture  chiefly  prevail.     O  it  tol- 
ly were  no   ea*.«r  than  wisdom,  it  being  often   so  very  much 
inore  grievous,  how   certainly  might  these   unhappy  slaves  of 
superstition   be   converted   to   Christianity !      But    alas !   to 
swing  by  hooks  passed   through  the  back,  or  to  walk  m  shoes 
with  nails  of  iron  pointed  upwards  through  the  solos-all  this 
is  so  much  less  dificult,  demands  so  much  less  exertion       'Ho. 
will  than  to  reflect,  and  by  reflection  to  gain  knowledj:.    a»,  - 
tranquility  ' 

COMMENT. 

■  It  is  not  true,  that  ignorant  persons  have  no  notion  r  the 
advantages  of  truth  and  knowledge.  They  cr  ifess,  they 
see  and  bear  witness  to  these  advantages  in  the  .  .  ,n.-  ,  the 
immunities,  and  the  superior  powers  of  the  possessors.  Were 
they  attainable  by  pilgrimages  the  most  toilsome,  or  penances 
the  most  painful,  we  should  assuredly  have  as  many  pilgrims 
and  self-tormentors  in  the  service  of  true  religion,  as  now  ex- 
ist under  the  tyranny  pf  papal  or  Brahman  superstition. 

APHORISM  XIX.  t:t>"0B. 

In  countries  enlightened  by  the  gospel,  however,  the  most 
formidable  and  (it  is  to  be  feared)  the  most  frequent  impedi- 
ment to  men's  turning  the  mind  inward  upon  themselves 
is  that  they  are  afraid  of  what  they  shall  find  there.  There 
is  an  aching  hollowness  in  the  bosym,  a  dark  cold  speck  at  the 
heart,  an  obscure  and  boding  sense  of  a  somewhat,  that  must 
be  kept  out  of  sight  of  the  conscience ;  some  secret  bdger, 
whom  they  cau  neither  resolve  to  eject  or  retain  [7]. 

COMMENT. 

Few  are  so  obdurate,  few  have  sufiicient  strength  of  char- 
acter, to  be   able  to  draw  forth  an  evil  tendency  or   immoral 


m 


►  '  ' 


n  AIDti   -to    REFLECTION. 

practice  into  distinct  consciousness,  without  bringing  it  in  the 
same  moment  before  an  awaking  conscience.  But  for  this 
very  reason  it  becomes  «  duty  of  conscience  to  form  the  mind 
to  a  Iiabit  of  distinct  consciousness.  An  unreflecting  Chris- 
tian walks  in  twilight  among  snares  and  pitfalls !  Ho  entreats 
the  heavenly  Father  not  to  lead  him  into  temptation,  and  yet 
places  himself  on  the  very  edge  of  it,  because  he  will  not  kin- 
dle the  torch  which  his  F'ather  had  given  into  his  hands,  as  a 
means  of  prfvenlion,  and  lest  he  should  pray  too  late. 

A  moil';;  lilt;  \ariijii.s  iiii(l«il;tkiiif;s  of  mi-n,iMii  tlit'ii-  be  lueii- 
lioiK-d  oiu'  Munf  iiiipoitaiit,  can  tlirrc  be  coiireived  one  more 
.sublime,  lliuii  an  iiilfiitioii  lo  form  the  human  mind  anew  afti-i 
the  DiviMc  iMAOK?  'I'bo  very  intention,  if  it  bo  sincere, 
is    a  ray  of  its  dawning. 

The. requisites  for  the  execution  of  this  high  intent  may  be 
comprised  under  tluee  heads ;  the  prudential,  the  moral,  and 
the  spiritual : 


APHORISM  X.\F. 


EDITOR. 


First,  PRUDENCE — religious  prudence,  I  mean  ;  a  prudence 
in  the  service  of  Religion.  What  this  is,  will  be  best  explain- 
ed by  its  effects  and  operations.  It  consists  then  in  the  pre- 
vention or  abatement  of  hindej-ances  and  distractions ;  and 
consequently  in  avoiding,  or  removing,  all  such  circumstances 
as,  by  diverting  the  attention  of  the  workman,  retard  the  pro- 
gress and  hazard  the  safety  of  the  work.  It  is  likewise  (we 
deny  not )  a  part  of  this  unworldly  prudence,  to  place  our- 
selves as  much  and  as  often  as  it  is  in  our  power  so  to  do,  in 
circumstances  directly  favourable  to  our  great  design  ;  and  to 
avail  ourselves  of  all  the  positive  helps  and  furtherances  which 
these  circumstances  afford.  But  neither  dare  we,  as  Chris- 
tians, forget  whose  and  under  what  dominion  the  things  are, 
qua?  nos  circtimstant,  i.  e.  that  stand  around  us.  We  are  to 
remember,  that  it  is  thr.  World  that  constitutes  onr  outward 
rircumstances ;  that  in  the  form  of  the  World,  which  is  ever- 
more at   variance  with  the  Divine   P^orm  (or  idea)  they  are 


bringing  it  in  (he 
ce.  But  Tor  this 
to  foi-ui  the  mind 
nrcflccting  Chris- 
lls !  Ho  entreats 
tnptation,  and  yet 
3  he  will  not  kin- 
}  his  hands,  as  a 
'  too  latp. 

r.OITOH. 

itii  tlurr  in)  iiifii- 

reived    one  moii- 

luiiid  uiiew  tirtci 

if  it    be   sincere, 

gh  intent  may  be 
ti,  the  moral,  and 


EDITOR. 

lean ;  a  prudence 
1  be  best  explain- 
i  then  in  the  pre- 
distractions ;  and 
ch  circumstances 
1,  retard  the  pro- 
t  is  likewise  ( we 
!e,  to  place  our- 
)wer  so  to  do,  in 
kt  design  ;  and  to 
rtherances  which 
re  we,  as  Chris- 
1  the  things  are, 
I  us.  We  are  to 
tes  onr  outward 
1,  which  is  ever- 
idra)  they  are 


INTnODlTCTOnV     APnOHISMS.  » 

!  .A-     m 

cast  and  moulded  ;  and  that  of  the  means  and  meawroH  which 
prudence  rc(|iiircs  in  the  forming  anew  of  the  Divine  Imajje 
in  the  soul,  the  far  greater  number  suppose  the  World  at  en- 
mity with  our  design.  We  aic  to  avoid  its  snares,  to  repel  its 
attacks,  to  suspect  its  aids  and  succours,  and  even  wlien  com- 
pelled to  receive  them  as  allies  within  our  trenches,  yet  to 
commit  the  outworks  alone  to  their  charge,  and  to  keep  them 
at  R  jealons  distance  from  the  citadel.  The  powers  of  the 
world  are  often  christened,  but  seldom  christianized.  Tliey 
are  but  proselytes  of  the  outer  gate  :  or,  like  the  Saxons  of 
old,  enter  the  land  as  auxiliaries,  ami  remain  in  it  aa  conquer- 
ors and  lords. 

ArUORlSM  XXII.  EDiTon. 

The  rules  of  prudence  in  general,  like  the  laws  of  the  stone 
tables,  are  for  the  most  part  prohibitive.  Thoti  shall  not  is 
their  characteristic  formula  :  and  it  is  an  especial  part  of  Chris- 
tian prudence  that  it  should  be  so.  Nor  would  it  be  diflicuU 
to  bring  under  this  head,  all  the  social  obligations  that  arise 
out  of  the  lelationsof  the  present  life,  which  the  sensual  un- 
derstanding ( TO  (ppovi)|u.a  Trij  la^osy  Romans  viii.  G.)  is  of  itself 
able  to  discover,  and  the  performance  of  which,  under  favour- 
able worldly  circumstances,  the  merest  worldly  sell-interest, 
without  love  or  faith,  is  sufficient  to  enforce  ;  but  which 
Christian  pruaence  enlivens  by  a  higher  principle,  and  renders 
symbolic  and  sacramental.  (Ephcsiansv.  o'i.) 

COMaiENT. 

This  then  comprising  the  prudentials  of  religion,  comes 
first  under  consideration.  Next  follow  the  moral  Requisites. 
If  in  the  first  we  have  the  shrine  ami  frame-work  for  that  Di- 
vine Image,  into  which  the  Wordly-hunjan  is  to  be  transfornv- 
ed  ;  in  the  second,  we  are  to  bring  out  the  Portrait  itself— 
the  distinct  features  of  its  countenance,  as  a  sojourn6r  among 
men  ;  its  benign  aspect  turned  towards  its  fellow-pilgrims,  the 
extended  arm,  and  the  hand  that  blesscth  and  healeth. 

APHORISM  XXIII.  EDITOR 

The  outward  service  (Gporf^.  «[8] )  of  ancient  religion,  the 


fef! 


.^-■tJiammii 


"^^ 


m 


11 


}^^  AIDS  TO   BETLECTION. 

rites,  crronionios  anil  ceremonial  vestments  of  the  old  law, 
had  morality  for  their  substance.  They  were  the  letter,  of 
which  morality  was  the  sjnrit ;  the  enigma,  of  which  morality 
was  the  mertnin^.  Hut  morality  itself  is  the  service  and  cere- 
monial (cultus  exterior,  dftitfx? la )  of  the  Christian  religion.  The 
scheme  of  grace  and  truth  that  /»ccanic[9)  through  Jesus 
Christ,  the  faith  that  tooAa[  10]  </ou>n  tnfo  the  perfect  law  of 
liberty,  has  "  light  for  its  garmenl ;"  its  very  "  ro6e  is  right- 
eousness." 

COMMENT. 

Herein  the  Apostle  places  the  pre-eminency,  the  peculiar 
and  distinguishing  excellence,  of  the  Christian  religion.  The 
ritual  is  of  the.  same  kind,  ( o|*o!i(fiov )  though  not  of  the  same 
order,  with  the  religion  itself— not  arbitrary  or  conventional, 
as  types  and  hieroglyphics  are  in  relation  to  the  things  express- 
ed by  them;  but  inseparable,  consubstantiated  (as  it  were,) 
and  partaking  therefore  of  the  same  life,  permanence,  and  in- 
trinsic worth  with  its  spirit  and  principle. 

APHORISM  XXIV.  EDITOR. 

Morality  is  the  body,  of  which  the  faith  in  Christ  is  the 
soul — so  far  indeed  its  earthly  body,  as  it  is  adapted  to  its  state 
of  warfare  on  earth,  and  the  appointed  form  and  instrument  of 
its  communion  with  the  present  world  ;  yet  not  "  terrestrial," 
nor  of  the  world,  but  a  celestial  body,  and  capable  of  being 
transfigured  from  glory  to  glory,  in  accordance  with  the  vary- 
ing circumstances  and  outward  relations  of  its  moving  and  in- 
forming spirit. 

APHORISM  XXV.  EDITOR. 

Woe  to  the  man,  who  will  believe  neither  power,  freedom, 
nor  morality  ;  because  he  no  where  finds  either  entire,  or  un- 
mixed with  sin,  thraldom  and  infipnity.  In  the  natural  and 
intellectual  lealms,  we  distinguish  what  we  cannot  separate  ; 
and  in  the  moral  world,  we  must  distinguish  in  order  to  sepa- 
rate. Ytsa,  in  the  cloar  distinction  of  good  from  evil  the  pro- 
cess of  separation  commences. 


of  the  old  law, 
^cre  the  letteTy  of 
if  which  morality 
service  and  core- 
ian  religion.  The 
)  through  Jesus 
he  perfect  law  of 
y  "  robe  is  right- 


ncy,  the  peculiar 
Ml  religion.  The 
1  not  of  the  same 
jr  or  conventional, 
he  things  express- 
ted  (as  it  were,) 
rmancncc,  and  in- 

'•H 

EDITOR. 

1  in  Christ  is  the 
adapted  to  its  state 
and  instrument  of 
not "  terrestrial," 
I  capahle  of  being 
ice  with  the  vary- 
its  moving  and  in- 


EDITOR. 

ir  power,  freedom, 
:her  entire,  or  un- 
In  the  natural  and 
c  cannot  separate  ; 
h  in  order  to  sepa- 
from  evil  the  pro- 


INTRODl/CTQRY    AI'HORIHMH. 


It 


COMMKNT. 

It  was  customary  with  religious  men  in  former  times,  to 
make  a  rule  of  taking  every  morning  some  text  or  aphorism  [  1 1 J 
for  their  occasional  meditation  during  the  day,  and  thils  to  fdl 
up  the  intervals  of  their  attention  to  business.  1  do  not  point 
it  out  for  imitation,  as  knowing  too  well,  how  apt  these  self- 
imposed  rules  are  to  degenerate  into  sjiperstition  or  hoUow- 
ncss  :  or  1  wouhl  have  recommended  the  following  as  the  first 
exercise. 

Al'HORlSM  XXVI.  BDiTOR. 

It  is  a  dull  and  obtuse  mind,  that  must  divide  in  order  to 
distinguish  ;  but  it  is  a  still  worse,  that  distinguishes  in  order 
to  divide.  In  the  former,  we  may  contemplate  the  source  of 
superstition  and[12J  idolatry  ;  in  the  latter,  of  schism,  heresy 
[13J,  and  a  seditious  and  sectarian  spirit  [14]. 

APHORISM  XXVII.  EDiTOK. 

Exclusive  of  the  abstract  science':  iho  liirt;!  st  and  worthiest 
portion  of  our  knowledge  consist -^  ol  c/'/x;  wma;  and  the 
greatest  and  best  of  men  is  but  an  ojloiiam. 

APHORISM  XXVIII.  EDITOR. 

On  the  prudential  influence  which  the  fear  or  foresight  of 
the  consequences  of  his  actions,  in  respect  of  his  own  loss  or 
gain,  may  exert  on  a  newly  converted  Believer. 

Pbkcautionahy  Remark. — Wc  meddle  not  with  the  dis- 
pute respecting  conversion,  whether,  and  in  what  sense,  neces- 
sary in  all  Christians.  It  is  sufficient  for  our  purpose,  that  a 
very  large  number  of  men,  even  in  Christian  countries  nec</,  to 
be  converted,  and  that  not  a  few,  we  trust,  have  been.  The 
tenet  becomes  fanatical  and  dangerous,  only  when  rare  and  ex- 
traordinary exceptions  are  made  to  be  the  general  rule ; — when 
what  was  vouchsafed  to  the  apostle  of  the  Gentiles  by  espe- 
cial .  ace,  and  for  an  especial  purpose,  viz.  a  conversion [15] 
begun  ind  completed  in  the  same  moment,  is  demanded  or  ex- 
pected of  all  men,  as  a  necessary  sign  and  pledge  of  their 
election.     Late  observations  have  shown,  that   under  many 


m 


SP>"^*-»v. 


la 


Ains   TO    REFLECTION. 


circumstances  the  magnetic  needle,  even  after  the  disturbing 
iniUicncc  has  been  removed,  will  keep  wavering,  and  require 
many  days  beiore  it  points  aright,  and  remains  steady  to  the 
pole.  So  is  it  ordinarily  with  the  soul,  after  it  has  begun  to 
free  itself  from  the  disturbing  forces  of  the  ilesh  and  the  world 
and  to  convert [16]  itself  towards  God. 


APHORISM  XXIX. 


'^  ti^ii  > 


EDITOR. 


Awakened  by  the  cock-crow,  ( a  sermon,  a  calamity,  a  sick 
bed,  or  a  providential  escape)  the  Christian  pilgrim  sets  out  in 
the  morning  twilight,  while  yet  the  truth  ( the  vof*o£  ■reXfiog  b  rrs 
B\H)6s^tas)    is  below   the  horizon.     Certain   necessary    conse- 
quences of  his  past  life  and  his  present  undertaking  will   be 
seen  by  the   refraction  of  its  light :  more  will  be  apprehended 
and  conjoctured.     The  phantasms,  that  had  predominated  du- 
ring the  hours  of   darkness,  are  still  busy.     No  longer  present 
as  Forms,  they  will   yet  exist  as  moulding  and  formative  Mo- 
tions in  the  Pilgrim's  soul.     The  Dream  of  the  past  night  will 
transfer  its  shapes  to  the  objects  in  the  distance,  while  the  ob- 
jects  give   outwardness   and  reality   to   the  shapings  of  the 
Dream.     The  fears  inspired  by  long  habifs  of  selfishness  and 
self-seeking  cunning,  though  now  purifying  into  that  fear  which 
is  the  beginning  of  wisdom,  and  ordained  to  be  our  guide  and 
safeguard,  till  the  sun  of  love,   tlie  perfect  law  of  liberty,   is 
fully  arisen— these  fears  will  set  the  fancy  at  work,  and  haply, 
for  a  lime  transform  the  mists  of  dim  and  imperfect  knowledge 
into  determinate  superstitions.     But  in  either   case,  whether 
seen  clearly  or  dimly,  whether  beheld  or  only  imagined,  the 
consequences  contemplated  in  their  bearings  on  the  individual's 
inherent [17]  desire  of  happiness  and  dread  of  pain  become 
motives:  and  (unless  all  distinction  in  the  words  be  done  away 
with,  and  either  prudence  or  virtue  be  reduced  to  a  superflu- 
ous synonyme,  a  redundancy  in  all  the  languages  of  the  civili- 
zed world,)  these  motivep,  and  (he  acts  and  forbearances  di- 
rectly proceeding  from  them,  fall  under  the  head  of  pkuj)Ence, 
as  l)elonging  to  one  or  other  of  its  three  very  distinct  species. 
It  may  be  a  prudence,  that  stands  in  oj)position  to  a  higher  mo- 
I  al  life,  and  tends  to  preclude  it,  and   (o  prevenl  the  soul  from 


er  the  disturbing 
ring,  and  require 
ins  steady  to  the 
r  it  has  begun  to 
ish  and  the  world 


EDITOR. 

a  calamity,  a  sick 
}ilgriin  sets  out  in 
e  vofjio£  ■reXfiog  b  rr.c 
necessary  conse- 
lertaking  will  be 
1  be  apprehended 
predominated  du- 
No  longer  present 
nd  formative  Mo- 
he  past  night  will 
ice,  while  the  ob- 
I  shapings  of  the 
)f  selfishness  and 
itothat  fear  which 

be  our  guide  and 
law  of  liberty,   is 

work,  and  haply, 
>erfect  knowledge 
or  case,  whether 
Illy  imagined,  the 
)n  the  individual's 
d  of  pain  become 
irds  be  done  away 
ced  to  a  supcrflu- 
lages  of  the  civili- 
A  forbearances  di- 

Cad  of  PKUJ)BNCE, 

y  distinct  species, 
on  to  a  higher  mo- 
tX'ut  the  soul  iVoni 


.\. 


INTRODUCTORY    APHORISMS. 


13 


ever  arriving  at  the  hatred  of  sin  for  its  own  exceeding  sinful- 
ness {Horn.  vii.  13;  ;  and  this  is  an  evil  prudence.  Or  it 
may  be  a  neutral  prudence,  not  incompatible  with  spiiitual 
growth :  and  to  this  we  may,  with  especial  propriety,  apply  Uie 
words  of  our  lord,  "  What  is  not  against  us  is  for  us."  It  is 
therefore  an  innocent,  and  (being  such)  a  proper  and  com- 
mendable PRUDENCE. 

Or  it  may  lead  and  be  subservient  to  a  higher  principle  than 
itself.     The  mind  and  conscience  of  the  individual  may  be  re- 
conciled to  it,  in  the  foreknowledge  of  the  higher  principle, 
and  with  a  yearning  towards  it  that  implies  a  foretaste  of  fu- 
ture freedom.     TVo  enfeebled  convalescent  is  reconciled  to  his 
crutches,  and  thankfully  makes  use  of  them,  not  only  because 
they  are  necessary  for  his  immediate  support,  but  likewise,  be- 
cause they  are  the  means  and  conditions  of  exercise  ;  and  by 
exercise   of  establishing,  gradatim  paulatim,  that  strength, 
flexibility,  and  almost  spontaneous  obedience  of  the  muscles, 
which  the  idea  and  cheering  presentiment  of  health  hold  out 
to  him.     He  finds  their  value  in  their  present  necessity,  and 
their  toorth  as  they  are  the  instruments  of  finally  superseding 
it.     This  is  a  faithful,  a  wise  prudence,  having   indeed,   its 
birth-place  in  the  world,  and  the  wisdom  of  this  world  for  its 
Father;  but  naturalized  in  a  better  land,  and  having  the  Wis- 
dom from  above  for  its  Sponsor  and  Spiritual  Parent.    To  steal 
a  dropt  feather  from  the  spicy  nest  of  the  Phccnix,  (the  fond 
humour,  I  mean,  of  the  mystic  divines  and  allegorizers  of  Ho- 
ly Writ)  it  is  the  son  of  Terah  from  Ur  of  the  Chaldces,  who 
gives  a  tithe  of  all  to  the  King  of  Righteousness,  without  fa- 
ther, without  mother,  without  descent,  (No(*os  aurovojAog,)    and 
receives  a  blessing  on  the  remainder. 

Lastly,  there  is  a  prudence  that  co-exists  with  morality,  as 
morality  co-exists  with  the  spiritual  life  :  a  prudence  that  is 
the  organ  of  both,  as  the  understanding  is  to  the  reason  and 
the  will,  or  as  the  lungs  are  to  the  heart  and  brain.  This  is  a 
Hoi-Y  prudence,  the  steward  faithful  and  discreet  ( o.xovo(*og  cisog 
xai  9povi|j.og,  Luke  xii.  42),  the  'eldest  servant'  in  the  ftimily  of 
faith,  born  in  the  house,  and  '  made  the  ruler  over  his  lord's 
household.' 


HK 


II 


AIDS   TO   REFLECTION. 


\    .. 


\,f\ 


t\ 


if 


!-i 


Let  not  then,  I  entreat  you,  my  purpose  be  misniidcrslood  ; 
as  if,  in  distinguishing  virtue  from  prudence,  I  wished  to  di- 
vide the  one  from  the  other.  True  morality  is  hostile  to  that 
prudence  only,  which  is  preclusive  of  true  morality.  The 
teacher  wlio  subordinates  prudence  to  virtue,  cannot  he  sup- 
posed to  dispense  with  it ;  and  he  who  teaches  the  proper  con- 
nexion of  the  one  with  the  other,  docs  not  depreciate  the  low- 
er in  any  sense  ;  while  by  making  it  a  link  of  the  same  chain 
with  the  higher,  and  receiving  the  same  influence,  he  raises  it. 

In  Greek,  Logos  (Anglice,  Word),  means  likewise  the  Un- 
derstanding. If  the  same  idiom  existed  in  our  language,  only 
with  the  substitution  of  the  practical  for  the  intellectual,  I 
would  say:  the  word[18]  ("t.  c.  Practical  Rectitude,)  has 
Virtue  ( or  Morality )  for  its  ^^onsonants  and  Prudence  for  the 
Vowels.  Though  the  former  can  scarcely  be  pronounced  with- 
out the  latter,  yet  we  ought  to  acquaint  ourselves  with  their 
true  nature  and  force.  But  this  we  can  do  only  by  a  distinct 
knowledge  of  the  latter,  that  is,  what  they  are  of  themselves, 
and  sounded  separately  from  the  consonants.  In  like  manner, 
to  understand  aright  what  morality  is,  we  must  first  learn  what 
prudence  is,  and  what  acts  and  obligations  arc  prudential ; 
and  having  removed  these  to  a  class  of  their  own,  we  shall 
find  it  comparatively  easy  to  determine  what  acts  and  duties 
belong  to  morality. 

APHORISM  XXX.  EDITOR. 

What  the  duties  of  morality  arc,  the  apostle  instructs  the 
believer  in  full,  reducing  them  under  two  heads  :  negative,  to 
keep  himself  pure  from  the  world  ;  and  positive,  beneficence 
with  sympathy  and  loving-kindness,  i*.  c.  love  of  his  fellow-men 
(his  kind)  as  himself. 

'  !        APHORISM  XXXI.  ~  editor. 

Last  and  highest,  come  the  spiritual,  comprising  all  the 
truths,  acts  and  duties  that  have  an  especial  reference  to  the 
Timeless,  the  Permanent,  the  Eternal ;  to  the  sincere  love  of 
tlie  True,  as  truth,  of  the  Good,  as  good  :  and  of  God  as  both 
in  one.     It  comprehends   the  whole   ascent  ivoia  upriglitness 


misniidcrstood  ; 
I  wished  to  di- 
s  hostile  to  that 
morality.     The 

cannot  be  sup- 
the  proper  con- 
ireciate  the  low- 
thc  sarao  chain 
ice,  he  raises  it. 
ikewisc  the  Un- 
•  language,  only 
!  intellectual,  I 
Rectitude,)  has 
'rudence  for  the 
"onounced  with- 
elves  with  their 
ly  by  a  distinct 
:  of  themselves, 
In  like  manner, 

first  learn  what 
irc  prudential; 

own,  we  shall 
acts  and  duties 


EDITOR. 

tie  instructs  the 
s ;  negative,  to 
vc,  beneficence 
f  his  fellow-men 


EwrroR. 

uprising  all  the 
efcrcnce  to  the 
:  sincere  love  of 
1  of  Cod  as  both 
uiu  uprightuesii 


»V» 


INTRODUCTOHY    APHORISMS. 


15 


( morality,  virtue,  inward  rectitude;  to  godlikeness,  with  all 
the  acts,  exercises,  and  disciplines  of  mind,  will  and  affection, 
that  are  requisite  or  conducive  to  the  great  design  of  our  re- 
demption from  the  form  of  the  evil  one,  and  of  our  second 
creation  or  birth  in  the  divine  Image  [19]. 

APHORISM  XXXII.  EDITOR. 

It  may  be  an  additional  aid  to  reflection,  to  distinguish  the 
three  kinds  severally,  according  to  the  faculty  to  which  each 
corresponds,  the  faculty  or  part  of  our  human  nature  which 
is  more  particularly  its  organ.  Thus :  the  prudential  corres- 
ponds to  the  sense  and  the  understanding ;  the  moral  to  the 
heart  and  the  conscience  ;  the  spiritual  to  the  will  and  the 
reason,  i.  c.  to  the  finite  will  reduced  to  harmony  with,  and  in 
subordination  to,  the  reason,  as  a  ray  from  that  true  light 
which  is  both  reason  and  will,  universal  reason,  and  will  abso- 
lute. 

I  have  now,  I  trust,  effected  the  two  purposes  of  this  intro- 
ductory chapter,  viz : 

1.  That  of  explaining  the  true  nature  and  evincing  the  ne- 
cessity of  reflection  in  the  constitution  of  a  Christian  charac- 
ter. 

2.  That  of  assigning  my  reasons  why,  having  proposed  to 
select  from  Archbishop  Leighton's  Works  the  most  striking 
prudential,  moral,  and  spiritual  maxims,  1  have  separated  the 
prudential  from  the  two  following,  and  interpolated  the  ex- 
tracts with  mementos  of  my  own. 


,  .      •     ,        .|-   t    tit         J.    '      ,      4   -   ItUU.      1)  '       •  '    t     ,     i1 


)  I     •  f 


,.,  ..,;,  ...         ■■...1"      •<*  ♦  '.       '      ri. 


il 


t 


■#;' 


M 


i.Tjji inprrii'iifti ,    III       iT^TTTT"'' ■"^•"^iT -fr' — ■  II      Ti  III        I 


Vrt3,-    -41^*     ;«. 


I.'. 


]•       I 


I 


■V*m"anfc.';  ,rri=.'-!:'lrfY'>    V--f 


ot/f-'      •■.  ......  '■fU  -.  fit  \\  -■'  't  .'  r»U.    -    '  : 


SA^IiS'^i'i 


1  1  ) 

!.■-  J 


#,» 


(     J'-     iniU  ,f"uh  i?><'»ffHj»  I', 


5l4f    fiJ 


1  ..    )     .- 


.J«1 


X'  i 


fc. 


M:>^if." 


"~> 


i\\ 


?^T 


-7' 


J     •  < 


■  ■% 


PRUDENTIAL  APHORISMS. 


I..  AND  F.n. 


APHORISM   r. 

You  will  not  be  offended,  nor  think  I  intend  to  insult  you, 
if  once  and  again,  with  great  earnestness  and  sincerity,  I  wish 
you  and  myself  a  sound  and  serious  temper  of  mind ;  for,  if 
we  may  represent  things  as  they  really  are,  very  few  men  are 
possessed  of  so  valuable  a  blessing.  The  far  greater  part  of 
them  are  intoxicated  either  with  the  pleasures  or  the  caies  of 
this  world  ;  they  stagger  about  with  a  tottering  and  unstable 
pace,  and,  as  Solomon  expresses  it.  The  labour  of  the  foolish 
wearieth  every  one  of  them  ;  because  he  knotveth  not  how  to 
go  to  the  city :  Eccl.  x.  15  :— the  heavenly  city,  and  the  vision 
of  peace,  which  very  few  have  a  just  not::;n  of,  or  are  at 
pains  to  seek  after.  Nay,  they  know  not  what  it  is  they  are 
seeking.  They  flutter  from  one  object  to  another,  and  live  at 
hazard.  They  have  no  certain  harbour  in  view,  nor  direct 
their  course  by  any  fixed  star.  But  to  him  that  knoweth  not 
the  port  to  which  he  is  bound,  no  wind  can  bo  favourable ; 
neither  can  he  who  has  not  yet  determined  at  what  mark  he 
is  to  shoot,  direct  his  arrow  aright. 

I  assert,  then,  that  there  is  a  proper  object  to  aim  at ;  and 
if  this  object  be  meant  by  the  term  happiness,  ( though  I  think 
that  not  the  most  appropriate  term  for  a  state,  the  perfection 
of  which  consists  in  the  exclusion  of  all  hap  (t.  e.  ch.i  o,) 
and  should  greatly  prefer  the  Socvatic  Eupraxy,  as  exp 
the  union  of  well-being  and  well,)  I  assert  that  there 
a  thing  as  human  happiness.  This  is  indeed  implit 
belief  of  an  infinitely  wise  Author  of  our  being. 


ing 

■uch 

the 


APHORISM  II.  I  EicHTON. 

The  whole  human  race  must  have  been  creater    n  misery, 

and  exposed  to  unavoidable  torments,  from  which  iney  could 


nh 


1 


\'m 


-^  •»;?:  n».  iifiBB  amum 


W 


I'V 


F  .. 


18 


AIDS   TO    REFLECTION. 


never  have  been  relieved,  had  they  been  formed  not  only  ca- 
pable of  a  good,  (juito  unattainable  and  altogether  without 
their  reach,  but  also  with  strong  and  restless  desires  towards 
that  impossible  good.  Now,  as  this  is  by  no  means  to  be  ad- 
mitted, thert  must  necessarily  be  some  full,  j^ermanent,  and, 
satisfying  good,  that  may  be  attained  by  man,  and  in  the  pos- 
session of  which  he  must  be  truly  ha])py. 


I.EIGHTON. 


APHORISM  in. 

What  this  is,  the  Bible  alone  shows  clearly  and  certainly, 
and  points  out  the  way  that  leads  to  the  attaiiuiient  of  it.  This 
is  that  which  prevailed  with  St.  Augustine  to  study  the  Scrip- 
tures, and  engaged  his  affection  to  them.  'In  Cicero,  and 
'Plato,  and  other  such  writers,'  says  he,  'I  meet  with  many 
'  things  acutely  said,  and  things  that  excite  a  certain  warmth 
'  of  emotion,  but  in  none  of  them  do  I  find  those  words.  Come 
'  vnto  vie,  all  ye  that  latmur,  and  are  heavy  laden,  and  I  will 
' give  you  rest [20]. 


I^EIfJUTON. 


APHOHISM  IV. 

It  is  the  wisdon  of  numkind  to  know  God,  and  their  indis- 
pensable duty  to  ^.•orship  Iliin.  Without  this,  men  of  the 
brif^litest  parts  and  greatest  learning  seem  to  he  born  wkh  ex- 
cellent talents  only  to  make  themselves  miserable  ;  and  accor- 
ding to  the  expression  of  the  wisest  of  kings,  He  that  increa- 
seth  knowledge  increaseth  sorrow,  Eccl.  i.  18.  We  must, 
therefore,  first  of  all,  consider  this  as  a  sure  and  settled  point, 
that  religion  is  the  sole  foundation  of  human  peace  and  felici- 
ty. This,  even  the  profane  scoffers  at  religion  are,  in  some 
sort,  obliged  to  own,  though  much  against  their  will,  even 
while  they  are  pointing  their  wit  against  it ;  for  nothing  is 
more  commonly  to  be  heard  from  them,  than  that  the  whole 
doctrine  of  religion  was  invented  by  some  wise  men,  to  en- 
courage the  practice  of  justice  and  virtue  through  the  world. 
Surely  then,  religion,  whatever  else  may  be  said  of  it,  must 
be  a  matter  of  the  highest  value,  since  it  is  found  necessary 
to  secure  advantages  of  so  very  great  importance.  But,  in 
the  meantime,  how  unhappy  is  the  case  of  integrity  and  vii- 


"■^^■"itei. 


■med  not  only  ca- 
>together  without 
;s  desires  towards 
>  means  to  be  ad- 
,  jyeimanent,  and, 
n,  and  in  the  pos- 


I.EIGHTON. 


ily  and  certainly, 

inient  of  it.    This 

3  study  the  Scrip- 

' In  Cicero,  and 

meet  with  many 
a  certain  warmth 
lese  words,  Come 

Idden,  and  I  will 


I.ETfJUTON. 

I,  and  their  indis- 

this,  men  of  the 

I  be  born  with  ex- 

rablc  ;  and  accor- 

s,  He  that  iiicrea- 

18      We    must, 

and  settled  point, 

peace  and  feiioi- 

gion  are,  in  some 

t  their  will,  even 

it ;  for   nothing  is 

an  that  the  whole 

wise  men,  to  en- 

lirough  the  world. 

16  said  of  it,  must 

is  found  necessary 

ortance.     But,  in 

integrity  and  vir- 


i 


PRUDENTIAL    APHORISMS. 


19 


tue,  if  what  they  want  to  support  them  is  merely  fictitious, 
and  they  cannot  keep  their  ground  but  by  means  of  a  mon- 
strous forgery  !  But  far  be  it  from  us  to  entertain  such  an  ab- 
surdity !  For  the  first  rule  of  righteousness  cannot  be  otiier- 
wise  than  right,  nor  is  there  any  thing  more  nearly  allied  or 
more  friendly  to  virtue,  than  truth. 


APHORISM  V. 


I.EIGHTON. 


And  it  is,  indeed,  very  plain,  that  if  it  were  possible  en- 
tirely to  dissolve  all  the  bonds  and  ties  of  religion,  yet,  that 
it  should  be  so,  would  certainly  be  the  interest  of  none  but 
the  worst  and  most  abandoned  part  of  mankind.  All  the  good 
and  wise,  if  the  matter  was  freely  left  to  their  choice,  would 
rather  have  the  world  governed  by  the  Supreme  and  Most 
Perfect  Being,  mankind  subjected  to  His  just  and  righteous 
laws,  and  all  the  affairs  of  men  superintended  by  His  watch- 
ful providence,  than  that  it  should  be  othcrwisr  Nor  do 
they  believe  the  doctrines  of  religion  with  aversion  or  any 
sort  of  reluctancy,  but  embrace  them  with  pleasure,  and  are 
excessively  glad  to  find  them  true.  So  that  iC  ii  was  possi- 
ble, to  abolish  them  entirely,  and  any  perso  ,at  of  mere 
good-will  to  them,  should  attempt  to  do  it,  they  would  look 
upon  the  fovour  as  highly  prejudicial  to  their  interest,  and 
think  his  good-will  more  hurtful  than  the  keenest  hatred. 
Nor  would  any  one,  in  his  wits,  choose  to  live  in  the  world,  at 
large,  and  without  any  sort  of  government,  more  than  he 
would  think  it  eligible  to  be  put  on  board  a  ship  without  a 
helm  or  pilot,  and,  in  this  condition,  to  be  tossed  amidst  rocks 
and  quicksands.  On  the  other  hand,  can  any  thing  give  grea- 
ter consolation,  or  more  substantial  joy[21],  than  to  be  firmly 
persuaded,  not  only  that  there  is  an  infinitely  good  and  wise 
Being,  .but  also  that  this  Being  preserves  and  continually  gov- 
erns the  universe  which  Himself  has  framed,  and  holds  the 
reins  of  all  things  hi  His  powerful  hand ;  that  He  is  our  fa- 
ther, that  we  and  all  our  interests  are  His  constant  concern  ; 
and  that,  after  we  have  sojourned  a  short  while  here  below, 
we  shall  be  again  taken  into  His  immediate  presence .?     Or 


m 


I 


SO 


AIDS    TO    KEFLrX'TION. 


fll 

fit'' 


lOl 


can  this  wet<^ed  life  be  attended  with  any  sort  of  satisfaction, 
if  it  is  divested  of  this  divine  faith,  and  bereaved  of  such  a 
blesded  hope  ? 

APHORISM  VI.  EDiToK. 

Felicity,  in  its  proper  sense,  is  Init  another  word  for  fortu- 
nateness,  or  happiness ;  and  I  can  see  no  advantage  in  the  im- 
proper use  of  words,  when  proper  term«  are  to  be  found,  but, 
««    the   contrary,  much  mischief.     For,    by  familiarizing   the 
(IliHd  to  equivocal  expressions,  that    is,  such  as  may  be  taken 
in  two  or  more  different   meanings,  we  introduce  confusion  of 
thought,  and  furnish  the  sophist  with   his  best  and  handiest 
tools.     For  th«  juggle  of  sophistry  consists,  for  the  greater 
jpart,  tn  i»iing  a  w.ord  in  one  sense  in  the  premise,  and  in  anoth- 
«»•  sense  m  the  conclusion.     We  should  accustom  ourselves  to 
UtiUKk  and   fMson^  in  precise  and  steadfast  terms  ;  even  when 
custom,  or  ti^   deficiency,  or  the  corruption  of  the  language 
will  not  pernm  the  same  strietness  mi   speaking.     The  mathe- 
ittwtician  finds  tkiw  so  necessary  to  me  truths  which  he  is  seek- 
ing, that  his  sciei*e^  begirw  with  and  is  founded  on,  tiie  defini- 
iitfti  of  his  terms.     The   betanist,  the  chemist,  the  anatomist, 
Hv.,  ieel  and  submit    60  tiiis  liecessity  at  all  costs,  even  at  the 
tfMk  <rf  «^posing  their  several  pursuits  to  the  ridicule  of  the 
tum^^  b*  sechninai  terrw^    l*»rd    to  b*>    emembered,  and  alike 
Huaii-  iiiijm   to  t]M»  ear  ,*«d  «he  tongu«"      In  the   business  of 
moral  a«f  !*lJ%5iouts  reflection,  m  tfc^  acjiMsition  of  clear  and 
distinct  'jjrj«»eej»Cion8't><'  our  dti^ies.and  of  the'S»elationa  in  which 
we  stand  to  God.- *ur  iirtighbou*'  Avd  oufselves,  no  such  difficul- 
ties occur.     At  the  utmtvst  w*»  nff\<^  «)nly  to  rescue  wopds,  al- 
ready existing  and  familiar,  from  the  ialse  or  v^^  meanings 
imposed  on  them  by   carelessness,  or  b«'  the  clipping  and   de- 
basing misusage  of  the  market.     And  surely  happw«88,  diwly, 
faith,  truth,  and  final  blessedness,  are  matters  of  dee^r  am^ 
dearer  interest  for  all  men,  than  circles  to  the  geOBietri«9«m,  or 
the  characters   of  plants  to  the  botanist,  or   tbe  affinit.«*»  and 
combining  principle  of  the  elements  of  bodies  to  the  choimint, 
or  even  than  the  mechanism  ( fearful  and  wenderful  though    it 
be  ! )  of  the  perisiiable  Tabernacle  of  the  Soul  can  be  to  Up« 


I 


I 


■■* 


•t  of  satisfaction, 
eaved  of  t>uch   a 


EDITOR. 

r  word  for  fortu- 

ntage  in  the  im- 
to  be  found,  but, 
amiliarizing  the 
us  may  be  taken 
luce  confusion  of 
est  and  handiest 

for  the  greater 
ise,  and  in  anoth- 
torn  ourselves  to 
rms ;  even  when 

of  the  language 
ig.  The  mathe- 
which  he  is  seek- 
ed  on,  the  defini- 
3t,  the  anatomist, 
osts,  even  at  the 
\e  ridicule  of  the 
nbered,  and  alike 
n  the  business  of 
tion  of  clear  and 
elations  in  which 
>  no  such  diflicul- 
I  «'i.«uie  words,  al- 

va§)»e  meanings 
clippwig;  and  de- 
r  happirx^s,  dmHy, 
s  t^  deeper  aaif 

tbe  sffiniti'^a  and 
js  to  thf  cheH-iflt, 
nderful  though  U 
)ul  can  be  to  tkn 


li 


PRUDENTIAL    APHORISMS. 


21 


anatomist.  Among  the  aids  to  reflection,  place  the  following 
maxim  prominent :  let  distinctness  in  expression  advance  side 
by  side  with  distinction  in  thought.  For  one  useless  subtlety 
in  our  elder  divines  and  moralists,  I  will  produce  ten  sophisms 
of  ecjivocation  in  the  writings  of  our  modern  preceptors :  and 
for  one  error  resulting  from  excess  in  distinguishing  the  indif- 
ferent, I  would  show  ten  mischievous  delusions  from  the  habit 
of  confounding  the  diverse. 


F.DtTOR. 


APHOKISM  VII. 

Whether  you  are  reflecting  for  yourself,  or  reasoning  with 
another,  make  it  a  rule  to  ask  yourself  the  precise  meaning  of 
the  word,  on  which  the  point  in  question  appears  to  turn  ; 
and  if  it  may  be  (i.  e.  by  writers  of  authority  has  been)  used  in 
several  senses,  then  ask  which  of  these  the  word  is  at  present 
intended  to  convey.  By  this  mean,  and  scarcely  without  it, 
you  will  at  length  acquire  a  facility  in  detecting  the  quid  pro 
quo.  And  believe  me,  in  so  doing  you  will  enable  yourself  to 
disarm  and  expose  four-fifths  of  the  main  arguments  of  our 
most  renowned  irreligious  philosophers,  ancient  and  modern. 
For  the  quid  pro  quo  is  at  once  the  rock  and  quarry,  on  and 
with  which  the  strong-holds  of  disbelief,  materialism,  and  ( more 
pernicious  still )  epicurean  morality,  are  built. 


APHORISM  VIII. 


LEIGHTOlf. 


If  we  seriously  consider  what  religion  is,  we  shall  find  the 

saying  of  the  wise  king  Solomon  to  be  unexceptionably  true  : 

Her  ways  are  ways  of  pleasantness,  and  all  her  paths  are 

peace. 

Doth  religion  require  any   thing  of  us  more  than    that  we 

live  soberly.,  righteously.,  and  godly  in  this  present  world  1 
Now  what,  I  pray,  can  be  more  pleasant  or  peaceable  than 
these  ?  Temperance  is  always  at  leisure,  luxury  always  in  a 
hurry  :  the  latter  weakens  the  body  and  pollutes  the  soul,  the 
former  is  the  sanctity,  purity,  and  sound  state  of  both.  It  is 
on*»  of  Epicurus'  fixed  maxims,  'That  life  can  never  be  plea- 
sant without  virtue.'  Vicvwi  seize  upon  men  with  the  violence 
jkud  r^^   of  furies ;  but  tt*<r  Chriaisan   virtues  reph^ni.sh  the 


,^      y-^SMSHMHlli 


^1:* 


Iff 


ft 


AIDS    TO    REFLECTION. 


breast  which  they  inhabit,  with  a  heavenly  peace  and  abund- 
ant joy,  and  theiel)y  render  it  like  that  of  an  angel.  The 
slaves  of  pleasure  and  carnal  affections,  have  within  them, 
even  now ,  an  earnest  of  future  torments  ;  so  that,  in  this  pre- 
sent life,  we  may  truly  apply  to  them  that  expression  in  the 
Revelations,  They  that  worship  the  beast  have  no  rest  day  nor 
night.  'There  is  peqietual  peace  with  the  humble,'  saya  the 
most  devout  A  Kempis ;  'but  the  proud  and  the  covetous  are 
'never  at  rest.' 

COMMENT. 

In  the  works  of  moralists,  both  Christian  and  Pagan,  it  is 
often  asserted  (indeed  there  are  few  common-places  of  more 
frequent  recurrence )  that  the  happiness  even  of  this  life  con- 
sists solel)',  or  principally,  in  virtue  ;  that  virtue  is  the  only 
happiness  of  this  life  ;  that  virtue  is  the  truest  pleasure,  &c. 

1  doubt  not  that  the  meaning,  which  the  w  riters  intended  to 
convey  by  these  and  the  like  expressions,  was  true  and  wise. 
But  I  deem  it  safer  to  say,  nor  do  I  doubt  that  in  diverting 
men  from  sensual  and  dishonest  courses  it  will  often  be  expe- 
dient to  say,  that  in  all  the  outward  relations  of  this  life,  in 
all  our  outward  conduct  and  actions,  both  in  what  we  should 
do,  and  in  what  we  should  abstain  from,  the  dictates  of  virtue 
are  the  very  same  with  those  of  self-interest ;  that  though  the 
incitements  of  virtue  do  liot  proceed  from  the  same  point, 
yet  they  tend  to  the  same  point  with  the  impulses  of  a  reflec- 
ting and  consistent  selfishness ;  that  the  outward  object  of 
virtue  being  the  greatest  producible  sum  of  happiness  of  all 
men,  it  must  needs  include  the  object  of  an  intelligent  self- 
love,  which  is  the  greatest  possible  happiness  of  one  individu- 
al ;  for  what  is  true  of  all,  must  be  true  of  each.  Hence,  you 
cannot  become  better,  (i.  e.  more  virtuous),  but  you  will  be- 
come happier  :  and  you  cannot  become  Avorse,  (i.  e.  more  vi- 
cious), without  an  increase  of  misery  (or  at  the  best  a  propor- 
tional loss  of  enjoyment)  as  the  consequence.  If  the  thing 
were  not  inconsistent  with  our  well-being,  and  known  to  be  so, 
it  would  not  have  been  classed  as  a  vice.  Thus  what  in  an 
enfeebled  and   disorded  mind  is  called  prudence,  is  the  voice 


i:. 


leacc  and  abund- 
an  angel.  The 
e  within  them, 
that,  in  this  pre- 
xpression  in  the 
e  no  rest  day  nor 
lunble,'  sayj  the 
the  covetous  are 


and  Pagan,  it   is 
ii-places  of  more 

of  this  life  con- 
nrtue  is  the  only 
t  pleasure,  &c. 
iters  intended  to 
as  true  and  wise, 
that  in  diverting 
ill  often  be  expe- 
ls of  this  life,  in 

what  we  should 
dictates  of  virtue 
;  that  though  the 
',  the  same  point, 
(ulses  of  a  reflec- 
itward  object  of 
f  happiness  of  all 
i  intelligent  self- 
I  of  one  individu- 
ch.     Hence,  you 

but  you  will  be- 
se,  (i.  e.  more  vi- 
he  best  a  propor- 
ice.  If  the  thing 
i  known  to  be  so, 
Thus  what  in  an 
ince,  is  the  voice 


PRUDKNTIAL    APHORISMS. 


23 


of  nature  in  a  healthful  state ;  as  is  proved  by  the  known  fact, 
that  the  prudential  duties,  (».  e.  those  actions  whicli  are  com- 
manded by  virtue  fcccaiwc  they  are  prescribed  by  prudence), 
the  animals  fulfd  by  natural  instinct. 

The  pleasure  that  accompanies  or  depends  on  a  healthy  and 
vigorous  body  will  be  the  consecpiencc  and  reward  of  a  tem- 
perate life  and  habits  of  active  industry,  whether  this  pleasure 
were  or  were  not  tlio  chief  or  only  determining  motive  there- 
to. Virtue  may,  possibly,  add  to  the  pleasure  a  good  of  ano- 
ther kind,  a  higher  good,  perhaps,  than  the  worldly  mind  is  ca- 
pable of  understanding,  a  spiritual  complacency,  of  which  in 
your  present  sensualized  state  you  can  form  no  idea.  It  may 
add,  I  say,  but  it  cannot  detract  from  it.  Thus  the  reflected 
rays  of  the  sun  that  give  light,  distinction,  and  endless  multi- 
formity to  the  mind,  give  at  the  same  time  the  pleasurable 
sensation  of  warmth  to  the  body.  If  then  the  time  has  not 
yet  come  for  any  thing  higher,  act  on  the  maxim  of  seeking 
the  most  pleasure  with  the  least  pain :  and,  if  only  you  do 
not  seek  where  you  yourself  know  it  will  not  be  found,  this 
very  pleasure  and  this  freedom  from  the  disquietude  of  pain, 
existing  in  conjunction  with  their  immediate  causes  and  ne- 
cessary conditions,  and  with  the  other  almost  certain  con- 
sequences of  of  these  causes,  (for  instance,  the  advantages  of 
good  character,  the  respect  and  sympathy  of  your  neighbours, 
sense  of  increasing  power  and  influence,  &c.)  may  produce  in 
you  a  state  of  being  directly  and  indirectly  favourable  to  the 
germination  and  up-spring  of  a  nobler  seed.  They  may  pre- 
pare and  predispose  you  to  the  sense  and  acknowledgement  of 
a  principle,  differing  not  merely  in  degree  but  in  kind  from  the 
faculties  and  instincts  of  the  higher  and  more  intelligent  spe- 
cies of  animals,  (the  ant,  the  beaver, the  elephant),  and  which 
principle  is  therefore  your  proper  humanity.  And  on  this  ac- 
count and  with  this  view  alone  may  certain  modes  of  pleasure- 
able  or  agreeable  sensation,  without  confusion  of  terms,  be  hon- 
oured with  the  title  of  refined,  intellectual,  ennobling  pleasures. 
For  Pleasure  ( and  happiness  in  its  proper  sense  is  but  the 
continuity  and  sum-total  of  the  pleasure  which  is  allotted  or 


MHUf^^-^ 


t4 


AIDS  TO    RKKI,r,CTION. 


Mm 


happens  to  a  man,  and  hence  by  the  Greeks  called  ewuxw.t.  «• 
^ood-hap,  or  more  religiously  »u<5ai -ovia,  i.  e.  favourable  provi- 
,lence )— IMeasurc  1  say,  consists  in  the  harmony  between  the 
specific  excitability  of  a  living  creature,  and  the  exciting  cau- 
ses correspondent  thereto.  Considered,  therefore,  exclusively 
in  and  for  itself,  the  only  question  is,  quantum  ?  not,  quale  ? 
How  much  on  the  luhole  9  the  contrary,  i.  e.  the  painful  and 
disagreeable,  having  been  subtracted.  The  (luality  is  a  mat- 
ter of  taste :  et  de  guatibus  non  est  disputandum.  No  man 
can  judge  for  another. 

This,  I  repeat,  appears  to  me  a  safer  language  than  the  sen- 
tences quoted  above  ( that  virtue  alone  is  happiness ;  that  hap- 
piness consists  in  virtue,  &c. )  sayings  which  I  find  it  I.ard  to 
reconcile  w  ith  other  positions  of  still  more  frequent  occurrence 
in  the  same  divines,  or  with  the  declaration  of  St.  Paul :  "  If 
in  this  life,  only,  we  have  hope,  we  are  of  all  men  most  misera- 
ble." Such  language  the  soundest  moralists  were  obliged  to 
employ,  before  grace  and  truth  were  brought  into  the  world 
by  Jesus  Christ.  And  such  language  may,  I  doubt  not,  even 
now  be  profitably  addressed  both  to  individuals  and  to  classes 
of  men  ;  though  in  what  proportion  it  should  be  dwelt  on,  and 
to  what  extent  it  is  likely  to  be  eflBcacious,  a  leview  of  the 
different  epochs  memorable  for  the  turning  of  many  from  their 
evil  ways,  and  a  review  of  the  means  by  which  this  reforma- 
tion of  life  has  been  principally  effected,  renders  me  scrupu- 
lous in  deciding. 

At  all  events,  I  should  rely  far  more  confidently  on  the  con- 
verse, viz.  that  to  be  vicious  is  to  be  miserable.  Few  men 
are  so  utterly  reprobate,  so  imbruted  by  their  vices,  as  not  to 
have  some  lucid,  or  at  least  quiet  and  sober  intervals ;  and  in 
such  a  moment,  diim  destEviunt  ira,  few  can  stand  up  unshaken 
against  the  appeal  to  their  own  experience — what  have  been 
the  wages  of  sin  ?  what  has  the  devil  done  for  you .'  What 
sort  of  master  have  you  found  him  ^  Then  let  us  in  befitting 
detail,  and  by  a  series  of  questions  that  ask  no  loud,  and  are 
secure  against  any  false,  answer,  urge  home  the  proof  of  the 
position,  that  to  be  vicious  is  to  be  wretched :  adding  the  fear- 


•'f . 


'I 


s  called  eu4-i/)(i«,  i.  e. 
'.  favourable  provi- 
inony  between  the 
d  the  exciting  cau- 
erefore,  exclusively 
ntuni  ?  not,  quale  ? 
,  e.  the  painful  and 
le  (juality  is  a  mat- 
utandum.     No  man 

j;uago  than  the  sen- 
appincss ;  that  hap- 
eh  1  find  it  I^ard  to 
frequent  occurrence 
m  of  St.  Paul :  «  If 
ill  men  most  misera- 
sts  were  obliged  to 
ight  into  the  world 
f,  I  doubt  not,  even 
duals  and  to  classes 
uld  be  dwelt  on,  and 
us,  a  leview  of  the 
;  of  many  from  their 
which  this  reforma- 
renders  me  scrupu- 

ifidently  on  the  con- 
iserable.  Few  men 
heir  vices,  as  not  to 
ler  intervals ;  and  in 
in  stand  up  unshaken 
;e — what  have  been 
ne  for  you  ?  What 
en  let  us  in  befitting 
ask  no  loud,  and  are 
me  the  proof  of  the 
led :  adding  the  fear- 


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PRUDENTIAL    APHORISMS. 


25 


ful  corollary,  that  if  even  in  the  body,  which  as  long  as  life  is 
in  it  can  never  be  wholly  bereaved  of  pleasurable  sensations, 
vice  is  found  to  be  misery,  what  must  it  not  be  in  the  world  to 
tome  ?  There,  where  even  the  a'ime  is  no  longer  possible, 
much  less  the  gratifications  that  once  attended  it — where  no- 
thing of  vice  remains  but  its  guilt  and  its  misery — vice  must 
be  misery  itself,  all  and  utter  misery. — So  l)est,  if  I  err  not, 
may  the  motives  of  prudence  be  held  forth,  and  the  impulses 
of  self-love  be  awakened,  in  alliance  with  truth,  and  free  from 
the  danger  of  confoiimling  things  (the  Laws  of  Duty,  I  mean, 
and  the  Maxims  of  Interest)  which  it  deeply  concerns  us  to 
keep  distinct,  inasmuch  as  this  distinction  and  the  faith  therein 
are  essential  to  our  moral  nature [23],  and  this  again  the  gi-ound- 
woik  and  pre-condition  of  the  spiritual  state,  in  which  the 
Humanity  strives  after  Godliness  and,  in  the  name  and  power, 
and  through  the  prevenient  and  assisting  grace  of  the  Media- 
tor, will  not  strive  in  vain.  .,      . 

^        APIIORFSM  IX.  Emron. 

The  mh'anlages  of  a  life  passed  in  conformity  with  the  pre- 
cepts of  virtue  and  religion,  and  in  how  many  and  various  re- 
spects they  recommend  virtue  and  religion,  even  on  grounds 
of  })rudence,  fonn  a  delightiul  subject  of  meditation,  and  a 
source  of  refreshing  thouglit  to  good  and  pious  men.  Nor  is 
it  strange  if,  transported  with  the  view,  sudi  persons  .should 
sometimes  discourse  on  the  cliarm  of  forms  and  colours  to  men 
whose  eyes  are  not  yet  couched;  ox  that  they  occasionally 
seem  to  invert  the  relations  of  cause  and  ellbct,  and  forget  that 
(here  arc  acts  and  determinations  of  the  will  and  affections, 
the  cnnaequcnccs  of  which  may  be  plainly  foreseen,  and  yet 
cuiMot  1)0  made  our  |)roper  and  primary  motives  for  such  acts 
iuul  determinations,  without  destroying  or  entirely  altering  the 
distinct  nature  and  character  of  the  latter.  Sophron  is  well 
informed  that  wealth  and  extensive  patronage  will  be  the  con- 
sequence of  his  obtaining  the  love  and  esteem  of  Conslantia. 
I^ut  if  the  foreknowledge  of  this  con.'^equence  were,  and  were 
foxnid  onl  to  be,  Sophron's  main  and  determining  motive  for 
seeking  this  love  and  esteem  ;  and  if  C'onstanti:i  were  a  woman 

4 


1.: 


26 


AIDS   TO    REFLECTION. 


that  merited,  or  was  capable  of  feeling,  either  one  or  the  other, 
would  not  Sophron  fmd  (and  deservedly  too)  aversion  and  con- 
tempt in  their  stead?  Wherein,  if  not  in  this,  differs  the 
friendship  of  worldlings  from  true  friendship  ?  Without  kind 
offices  and  useful  services,  wherever  the  power  and  opportu- 
nity occur,  love  would  be  a  hollow  pretence.  Yet  what  noble 
mind  would  not  be  offended,  if  he  were  thought  to  value  the 
love  for  the  sake  of  the  services,  and  not  rather  the  services 
for  the  sake  of  the  love  ? 

Dissertations  on  the  profitableness  of  righteousness,  that 
"her  ways  are  ways  of  pleasantness,"  we  possess  many  and 
eloquent,  and  in  our  most  popular  works.  Many  such  passa- 
ges, and  of  great  beauty,  occur  in  the  volumes  of  Archbishop 
Leighton ;  but  they  are  not  particularly  characteristic  of  his 
mind  and  genius.  For  these  reasons,  therefore,  in  addition  to 
the  scruples  avowed  in  the  preceding  pages,  I  have  confined 
my  selection  to  a  few  specimens ;  and  shall  now  conclude  what 
I  have  thought  expedient  to  observe  in  my  own  person,  by 
guarding  against  any  possible  misinterpretation  of  my  senti- 
.  ments  by  the  two  following  aphorisms  : 

'^  '  '  APHORISM  X.  EDITOR. 

Though  prudence  in  itself  is  neither  virtue  nor  spiritual  ho- 
liness, yet  without  prudence,  or  in  opposition  to  it,  neither  vir- 
tue nor  holiness  can  exist.  ,;, 

APHORISM  XI.  EDITOR. 

Art  thou  under  the  tyranny  of  sin  ?  a  slave  to  vicious  habits  ? 
at  enmity  with  God,  and  a  skulking  fugitive  from  thy  own  con- 
science ?  O,  how  idle  the  dispute,  whether  the  listening  to  the 
dictates  of  prudence  from  prudential  and  self-interested  motives 
be  virtue  or  merit,  when  the  not  listening  is  guilt,  misery,  mad- 
ness, and  despair !  The  best,  the  most  Christianlike  pity  thou 
canst  show,  is  to  take  pity  on  thy  own  soul.  The  best  and  most 
acceptable  service  thou  canst  render,  is  to  do  justice  and  show- 
mercy  to  thyself. 

APHORISM     XII.  LEIGHTON. 

What,  you  will  say,  have  I  boasts  within  me  .>     Yes,  jou 


.:i2b^3i. 


one  or  the  other, 

aversion  and  con- 

this,  differs  the 

?     Without  kind 

iver  and  opportu- 

Yet  what  noble 

light  to  value  the 

ther  the  services 

B;hteousnes8,  that 
possess  many  and 
Many  such  passa- 
les  of  Archbishop 
iracteristic  of  his 
ore,  in  addition  to 
3,  I  have  confined 
ow  conclude  what 
y  own  person,  by 
tion  of  my  senti- 


EDITOR. 

le  nor  spiritual  ho- 
1  to  it,  neither  vir- 

EDITOR. 

;  to  vicious  habits  ? 
from  thy  own  con- 
he  Ustening  to  the 
■interested  motives 
guilt,  misery,  mad- 
islianlikc  pity  thou 
The  best  and  most 
0  justice  and  show 


lin  me  ? 


LEIGHTON. 

Yes,  JOU 


PKUDENTIAL    APHORISMS. 


37 


have  beasts,  and  a  vast  number  of  them.  And,thatyoumay  not 
think  I  intend  to  insult  you,  is  anger  an  inconsiderable  beast, 
when  it  barks  in  your  heart  ?  What  is  deceit,  when  it  lies  hid 
in  a  cunning  mind  ;  is  it  not  a  fox  r  Is  not  the  man  who  is  fu- 
riously bent  upon  calumny,  a  scorpion?  Is  not  the  person 
who  is  eagerly  set  on  resentment  and  revenge,  a  most  venom- 
ous viper  ?  What  do  you  say  of  a  covetous  man  ;  is  he  not  a 
ravenous  wolf?  And  is  not  the  luxurious  man,  as  the  prophet 
expresses  it,  a  neighing  horse  ?  Nay,  there  is  no  wild  beast 
but  is  found  within  us.  And  do  you  consider  yourself  as  lord 
and  prince  of  the  wild  beasts,  because  you  command  those  that 
are  without,  though  you  never  think  of  subduing  or  setting 
bounds  to  those  that  are  within  you  ?  What  advantage  have 
you  by  your  reason,  which  enables  you  to  overcome  lions,  if, 
after  all,  you,  yourself,  are  overcome  by  anger  ?  To  what  pur- 
pose do  you  rule  over  the  birds,  and  catch  them  with  gins,  if 
you,  yourself,  Avith  the  inconstancy  of  a  bird,  or  hurried  hither 
and  thither,  and  sometimes  flying  high,  are  ensnared  by  pride, 
sometimes  brought  down  and  caught  by  pleasure  ?  But  as  it  is 
shameful  for  him  who  rules  over  nations,  to  be  a  slave  at  home, 
and  for  the  man  who  sits  at  the  helm  of  the  state,  to  be  mean- 
ly subjected  to  the  beck  of  a  contemptible  harlot,  or  even  of 
an  imperious  wife  ;  will  it  not  be,  in  like  manner,  disgraceful 
for  you  who  exercise  dominion  over  the  beasts  that  are  with- 
out you,  to  be  subject  to  a  great  many,  and  those  of  the  worst 
sort,  that  roar  and  domineer  in  your  distempered  mind  ? 


APHORISM  XHF. 


LEIOHTON. 


There  is  a  settled  friendship,  nay,  a  near  relation  and  simili- 
tude between  God  and  good  men ;  he  is  even  their  father ;  but, 
in  their  education,  he  inures  them  to  hardships.  When,  there- 
fore, says  Seneca,  you  see  them  struggling  with  difficulties, 
sweating,  and  employed  in  up-hill  work ;  while  the  wicked, 
on  the  other  hand,  are  in  high  spirits,  and  swim  in  pleasures  ; 
consider,  that  we  are  pleased  with  modesty  in  our  children, 
and  forwardness  in  our  slaves  :  the  former  we  keep  under  by 
severe  discipline,  while  wc  encourage  impudence  in  the  lattci . 


11 


^    JL 


28 


AID8   TO    REFLBCTION. 


!i 


Be  persuadtnl  that  God  takes  the  same  method.  lie  docs  not 
pamper  the  good  man  with  delicious  fare,  but  tries  him ;  he 
accustoms  him  to  hardships,  and,  ( which  is  a  wonderful  express- 
ion in  a  heathen)  preparks  him  for  himsklf. 

Al'HORISM   XIV.  iBioHTON. 

If  what  we  are  told  concerning  that  glorious  city,  obtain 
credit  with  us,  we  shall  cheerfully  travel  towards  it,  nor  shall 
we  be  at  all  deterred  by  the  difficulties  that  may  be  in  the  way. 
But,  however,  as  it  is  true,  and  more  suital)le  to  the  weakness 
of  our  minds,  which  are  rather  apt  to  be  aft'ected  with  things 
present  and  near,  than  such  as  are  at  a  great  distance,  we  ought 
not  to  pass  over  in  silence,  timt  the  way  to  the  happiness  re- 
served in  heaven,  which  leads  through  this  earth,  is  not  oidy 
agreeable  because  of  the  blessed  prosj)cct  it  opens,  and  the 
glorious  end  to  which  it  conducts,  but  also  for  its  own  sake, 
and  on  account  of  the  innate  pleasure  to  be  found  in  it,  far 
preferable  to  any  other  way  of  life  that  can  be  made  choice  of, 
or,  indeed,  imagined.     Nay,  that  we  may  not,  by  low  express- 
ions, derogate  from  a  matter  so  grand  and  so  conspicuous,  that 
holiness  and  true  religion  which  leads  directly  to  the  highest 
felicity,  is  itself  the  only  hajjpiness,  as  Air  as  it  can  be  enjoyed 
on  this  earth.     Whatever  naturally  tends  to  the  attainment  of 
any  other  advantage,  participates,  in  some  measure,  of  the  na- 
ture of  that  advantage.     Now,  the  way  to  perfect  felicity,  if 
any  thing  can  be  so,  is  a  means  that,  in  a  very  great  measure, 
participates  of  the  nature  of  its  end  ;  nay,  it  is  the  beginning  of 
that  happiness,  it  is  also  to  be  considered  a  part  of  it,  and  dif- 
fers from  it,  in  its  coniplotest  state,  not  so  much  in  kind,  as  in 
degree.  ....  ^.,..,,,j.  ,,....-,     ,   . ,_.  ,.  ,,..,.,     .  ,^ ..  ,  ,.  ^  ., .  , 

APHORISM     XV.  LEIGHTON. 

'We  are  always  resolving  to  live,  and  yet  never  set  about 
'life  in  good  earnest[24].'  y\rchini:des  was  not  singular  in 
his  fate ;  but  a  great  part  of  mankind  die  unexpectedly,  while 
they  are  poring  upon  the  figures  they  have  described  in  the 
sand.  O  wretched  mortals!  who  having  condemned  tlicm- 
'^^elvos,  ns  it  wore,  tn  tlic  mines,  seem  to  make  it  tlieir  chief 


1.  lie  docs  not 
Lit  tries  hiiu  ;  he 
indcrful  express- 


I.EIOHTOK. 

0U3  city,  obtain 
irds  it,  nor  shall 
ly  be  in  the  way. 
to  the  weakness 
cted  with  things 
stance,  we  ought 
le  happiness  re- 
arth,  is  not  only 
opens,  and  the 
or  its  own  sake, 
3  found  in  it,  far 
;  made  choice  of, 
,  by  low  express- 
conspicuous,  that 
ly  to  the  highest 
it  can  be  enjoyed 
the  attainment  of 
asure,  of  the  na- 
erfect  felicity,  if 
y  great  measure, 
i  the  beginning  of 
art  of  it,  and  dif- 
ich  in  kind,  as  in 


PRUDENTIAL    AVHORISMS. 


29 


study  to  prevent  their  ever  regaining  their  liberty.  Ilenco, 
new  employments  are  assumed  in  the  i)lace  of  old  ones;  and, 
as  the  UomiMi  philosopher  truly  expresses  it, 'one  hope  suc- 
'  ceeds  another,  one  instance  of  ambition  makes  way  for  ano- 
'  ther ;  and  we  never  desire  an  end  of  our  misery,  but  on- 
'ly  that  it  may  change  its  outward  form [^5]-'  When  we 
cease  to  be  candidates,  and  to  fatigue  ourselves  in  soliciting 
interest,  wc  begin  to  give  our  votes  and  interest  to  those  who 
solicit  us  in  their  turn.  When  we  are  wearied  of  the  trouble 
of  prosecuting  crimes  at  the  bar,  we  commence  judges  our- 
selves ;  and  he  who  is  grown  old  in  the  management  of  other 
men's  all'airs  for  money,  is  at  last  employed  in  improving  his 
own  wealth.  At  the  age  of  fifty,  says  one,  I  will  retire,  and 
take  my  ease ;  uc  the  sixtieth  year  of  my  life  shall  entirely 
disengage  me  from  public  offices  and  business.  Fool !  art  thou 
not  ashamed  to  reserve  to  thyself  the  last  remains  and  dregs 
of  life  ?  Who  will  stand  surety  that  thou  shalt  live  so  long  ? 
And  what  immense  folly  is  it,  so  far  to  forgot  mortality,  as  to 
think  of  beginning  to  live  at  that  period  of  years,  to  which  a 
few  only  attain ! 


P 


'    LEISHTON. 

never  set  about 
s  not  singular  in 
:xpectedly,  while 

described  in  (he 
ondemned  tlirm- 
lakc  it  tiu'ir  chief 


M- 


m 


i  :i 


Wh 


-•ijr'ii 


REFLECTIONS  RESPECTING  MORALITY. 


If  Pnulenco,  though  practically  inscpanihlc  from  Morality, 
is  not  to  he  confoiuuled  with  the  Moral  Principle ;  still  less 
may  Sensihility,  l  c.  a  constitutional  (piickness  of  Sympathy 
witli  Pain  and  Pleasure,  and  a  keen  sense  of  the  gratifications 
that  accompany  social  intercourse,  mutual  endearments,  and 
reciprocal  preferences,  be  mistaken,  or  deemed  a  Substitute 
for  either.  They  are  not  even  sure  pledges  of  a  good  heart, 
though  among  the  most  common  meanings  of  that  many-mean- 
ing and  too  commonly  misapplied  expression. 

So  far  from  being  either  morality,  or  one  with  the  Moral 
Principle,  they  ought  not  even  be  placed  in  the  same  rank 
with  Prudence.  For  Prudence  is  at  least  an  offspring  of  the 
Understanding;  but  SensibiUty  (the  Sensibility,  I  mean,  here 
spoken  of),  is  for  the  greater  part  a  quality  of  the  nerves,  and 
a  result  of  individual  bodily  temperament. 

Prudence  is  an  active  Principle,  and  implies  n  sacrifice  of 
Self,  though  only  to  the  same  Self  jirojected,  as  it  were,  to  a 
distance.  But  the  very  term  sensibility,  marks  its  passive 
nature ;  and  in  its  mere  self,  apart  from  Choice  and  Reflec- 
tion, it  proves  little  more  than  the  coincidence  or  contagion 
of  pleasureable  or  painful  Sensations  in  different  persons. 

Alas !  how  many  are  there  in  this  over-stimulated  age,  in 
which  the  occurrence  of  excessive  and  unhealthy  sensitive- 
ness is  so  frequent,  as  even  to  have  reversed  the  current 
meaning  of  the  word,  riercoMS— how  many  are [26]  there 
whose  sensibility  prompts  them  to  remove  those  evils  alone, 
which  by  hideous  spectacle  or  clamorous  outcry  are  present 
to  their  senses  and  disturb  their  selfish  enjoyments.  Provi- 
ded the  dunghill  is  not  before  their  parlour  window,  they  are 
well  contented  to  know  that  it  exists,  and  perhaps  as  the  hot- 


33 


AIDS    TO    RKFLKfTIOX. 


I)t'(l  on  which  their  own  hixurios  arc  rearod.  Sensibility  is 
not  nccossariiy  Benevolence.  Nu}-,  hy  rendering  iis  trem- 
hlingl}-  alive  to  trifling  misfortmies,  it  frequently  prevents  it, 
and  induces  an  effeminate  Seltishncss  instead  ;   ,    «. ,      «.  i .  i 

Pampering  the  coward  heart 

With  feelings  all  too  delicate  for  use. 

Sweet  are  the  Tears,  that  from  a  Howard's  eye 

Drop  on  the  i-hoek  of  one,  he  lifts  from  earth  : 

AntI  He,  who  works  me  good  with  unmoved  face. 

Does  it  but  half.     lie  chills  me,  while  he  aids, 

My  Benefactor,  not  my  Brother  man. 

But  even  this,  this  fo/(/ benevolence,  ■ 

Seems  Worth,  seems  Manhood,  when  there  rise  before  me 

The  sluggard  Pity's  vision-w'eavu)g  Tribe, 

Who  sigh  lor  wretchedness  yet  shun  the  wretched, 

Nurhiing  in  some  delicious  Solitude 

Their  Slothful  Loves  and  dainty  Sympathies. 

Sibylline  Leaves,  p.  1 80. 

Lastly,  where  Viitue  is,  Sensibility  is  the  ornament  and  be- 
coming Attire  of  Virtue.  On  certain  occasions  it  m.ay  almost 
be  said  to  become[2'i]  Virtue.  But  Sensibility  and  all  the 
amiable  Qualities  may  likewise  become,  and  too  often  have 
become,  the  panders  of  Vice  and  the  instruments  of  Seduc- 
tion. 

So  must  it  needs  ])e  with  all  qualities  that  have  their  rise 
only  in  j)arts  and  fragments  of  our  nature.  A  man  of  warm 
passions  may  sacrifice  half  his  estate  to  rescue  a  friend  from 
Prison  :  for  he  is  naturally  sympathetic,  and  the  more  social 
part  of  his  nature  haj)pcnr>d  to  l)e  ujipormost.  The  same  man 
shall  afterwards  exhibit  the  same  disregard  of  money  in  an  at- 
tempt to   seduce  that  fiiend's  Wile  or  Daugliter. 

All  the  evil  aohicvcd  by  llohbes  and  the  whole  School  of 
Materialist^)  will  appear  inconsiderable  if  it  be  compared  with 
the  mischief  effected  and  occasioned  by  the  Sentimental  Phi- 


$ 


HEKI.ECTIOns    HKSPECTINO    MORAMTY. 


33 


Sensibility  is 
!ring  lis  trcm- 
y  preventH  it, 


^i  1 


eye 
th: 

(1  fare, 
ids, 


rise  before  me 
retched, 

IS. 

ves,  p,  180.    I 

imcnt  and  be- 
it  may  almost 
y  and  all  the 
00  often  have 
nts  of  Seduc- 

Jivc  their  rise 
man  of  warm 
a  friend  froni 
0  more  social 
Fhe  same  man 
oney  in  an  at- 

liole  School  of 
compared  with 
itimental  Phi- 


losophy of  Strrne,  and  his  numerous  Imitators.  The  vilest 
appetites  and  the  most  remorseless  inconstancy  towards  their 
objects,  ac(|uired  the  titles  of  the  Heart,  the  irresiatihle  Feel- 
ings,  the  too  tender  Sensibilitif :  and  if  the  Frosts  of  Prudence, 
the  icy  chains  of  Human  Law  thawed  and  vanished  at  the 
genial  warmth  of  Human  Nature,  who  could  help  it'J  It  was 
an  amiable  weakness ! 

About  this  time  too  the  profanation  of  the  word,  Love,  rose 
to  its  height.  The  French  Naturalists,  Buflbn  and  others 
borrowed  it  from  the  sentimental  Novelists :  the  Swedish  and 
English  Philosophers  took  the  contagion ;  and  the  muse  of 
Science  condescended  to  seek  admission  into  the  Saloons  of 
Fashion  and  Frivolity,  rouged  like  an  Harlot,  and  with  the 
Harlot's  wanton  leer.  I  know  not  how  the  Annals  of  Guilt 
could  be  better  forced  into  the  service  of  Virtue,  than  by  such 
a  Comment  on  the  present  paragraph,  as  would  be  afforded  by 
a  selection  from  the  sentimental  correspondence  produced  in 
Courts  of  Justice  within  the  last  thirty  years,  fairly  translated 
into  the  true  meaning  of  the  words,  and  the  actual  Object  and 
Purpose  of  the  infamous  writers.  Do  you  in  good  earnest  aim 
at  Dignity  of  Character  ?  By  all  the  treasures  of  a  peaceful 
mind,  by  all  the  charms  of  an  open  countenance,  I  conjure 
you,  0  youth !  turn  away  from  those  who  live  in  the  Twilight 
between  Vice  and  Virtue.  Arc  not  Reason,  Discrimination, 
Law,  and  deliberate  Choice,  the  distinguishing  Characters  of 
Humanity  ?  Can  aught  then  worthy  of  a  human  Being  pro- 
ceed from  a  Habit  of  Soul,  which  would  exclude  all  these  and 
( to  borrow  a  metaphor  from  Paganism )  prefer  the  den  of  Tro- 
phoniusto  the  Temple  and  Oracles  of  the  God  of  Light.'  Can 
any  thing  manly,  I  say,  proceed  from  those,  who  for  Law  and 
Light  would  substitute  shapeless  feelings,  sentiments,  impul- 
ses, which  as  far  as  they  difl'er  from  the  vital  walkings  in  the 
brute  animals  owe  the  difference  to  their  former  connexion 
with  the  proper  Virtues  of  Humanity ;  as  Dendrites  derive 
the  outlines,  that  constitute  their  value  above  other  clay- 
stones,  from  the  casual  neighbourhood  and  pressure  of  the 
Plants,   the  names  of  which    they  assume  !     Remember,  that 


84 


AIDS    TO    RKri.BCTION. 


Love  itself  in  Its  highest  earthly  Bearing,  as  the  ground  of  the 
marriage  union[28],  becomes  Love  by  an  inward  iiATof  the 
Will,  by  a  completing  and  sealing  Act  of  Moral  Election,  and 
lays  claim  to  permanence  only  under  the  form  of  duty. 

Again,  1  would  impress  it  on  the  reader,  that  in  order  to  the 
full  understanding  of  any  Whole,  it  is  necessary  to  have  learnt 
the  nature  of  the  component  parts,  of  each  severally  and,  as 
far  as  is  possible,  abstracted  from  the  changes  it  may  have  un- 
dergone in  its  combination  with  the  others.  On  this  account  I 
have  deferred  in  order  to  give  effectually  the  more  interesting 
and  far  more  cheering  contemplation  of  the  same  Subjects  in 
the  reverse  order ;  Prudence,  namely,  as  it  flows  out  of  Mo- 
rality, and  Morality  as  the  natural  Overflowing  of  Religion  ; 
for  religioua  principle  is  always  the  true  though  sometimes 
the  hidden  Spring  and  Fountain  head  of  all  true  Morality. 

I  have  hitherto  considered  Prudence  and  Morality  as  two 
Streams  from  difTerent  sources,  and  traced  the  former  to  its 
supposed  confluence  with  the  latter.  And  if  it  had  been  my 
present  purpose  and  undertaking  to  have  placed  Fruits  from 
my  own  Garden  before  the  Reader,  I  should  in  like  manner 
have  followed  the  course  of  Morality  from  its  Twin  Sources, 
the  Aflfections  and  the  Conscience,  tiU  (as  the  main  Feeder 
into  some  majestic  Lake  rich  with  hidden  Springs  of  its  own) 
it  flowed  into,  and  became  one  with,  the  Spiritual  Life. 

But  without  a  too  glaring  Breach  of  the  promise,  that  the 
Banquet  for  the  greater  part  should  consist  of  Choice  Clusters 
from  the  Vineyards  of  Archbishop  Leighton,  this  was  not 
practicable,  and  now,  I  trust,  with  the  help  of  these  introduc- 
tory pages,  no  longer  necessary. 

Still,  however,  it  appears  to  me  of  the  highest  use  and  of 
vital  importance  to  let  it  be  seen,  that  Religion  or  the  Spirit- 
ual Life  is  a  something  in  itself,  for  which  mere  Morality, 
were  it  even  far  more  perfect  in  its  kind  than  experience  au- 
thorises us  to  expect  in  unaided  human  Nature,  is  no  Substi- 
tute, though  it  cannot  but  be  its  Accompaniment.  So  far, 
therefore,  1  have  adapted  the  arrangement  of  the  extracts  to 
this  principle,  that  though  I  have  found   it  impossible  to  sepa- 


5*i»--« 


HKtl.KCi'lO.NS    HKSI'ECTINU    MOKAMir. 


S5 


the  ground  of  the 
ward  r  I  AT  of  th« 
tral  Election,  and 

1  of  DUTY. 

at  in  order  to  the 
iry  to  have  learnt 
severally  and,  as 
i  it  may  have  un- 
On  this  account  I 

more  interesting 
same  Subjects  in 

flows  out  of  Mo- 
ing  of  Religion ; 
though  sometimes 
rue  Morality. 

Morality  as  two 
the  former  to  its 
if  it  had  been  my 
laced  Fruits  from 
Id  in  like  manner 
its  Twin  Sources, 
the  main  Feeder 
jrings  of  its  own ) 
tiritual  Life. 

promise,  that  the 
)f  Choice  Clusters 
jn,  this  was  not 
of  these  introduc- 


ra(e  (he  Moral  horn  tli<>  Uoligious,  the  moraiily  and  moral 
views  of  Leij.'litou  bciiiu;  every  where  taken  IVdui  the  point 
of  Ciuistiun  Faith,  1  have  yet  brought  together  under  one 
head,  and  in  a  separate  Ciiapter,  those  subjeets  of  Kelleetion, 
that  neceftsarily  suppose  or  invoUe  the  faith  in  an  eternal 
state,  and  the  probationary  nature  of  our  existence  under 
Time  and  Change, 

These  whether  doctrinal  or  ascetic  (disciplinary,  from  the 
Greek  aJx;u,  to  exercise,)  whether  they  respect  tiie  obstacles 
to  the  attainment  of  the  Eternal,  irremoveable  by  the  unre- 
newed and  unaided  Will  of  Man  ;  or  the  removal  of  these 
Obstacles,  with  its  Concurrents  and  Consequents ;  or  lastly, 
the  Truths,  necessary  to  a  rational  belief  in  the  Future,  and 
which  alone  can  interpret  the  Past,  or  solve  the  Riddle  of  the 
Present;  are  es/»eet«Wv  »'^3nt  in  the  term  Spiritual. 

Amply  shall  1  deem  myself  remunerated  if  either  by  the 
holy  Charm,  the  good  Spell  of  Leighton's  Words,  than  which 
few  if  any  since  the  Apostolic  age  better  deserve  the  name  of 
Evangelical,  or  by  my  own  notes  and  interpolations,  the  re- 
flecting Header  should  be  enabled  to  apprehend — for  we  may 
rightly  a;;prehend  what  no  finite  mind  can  fnlly  comprehend — 
tnd  attach  a  distinct  meaning  to,  the  Mysteries  into  which  his 
Baptism  is  the  initiation ;  and  thus  to  feel  and  know,  that 
Christian  Faith  is  the  perfection  of  Husian  Reason. 


lighest  use  and  of 
^ion  or  the  Spirit- 
h  mere  Morality, 
in  experience  au- 
ture,  is  no  Substi- 
iniment.  So  far, 
of  the  extracts  to 
mpossible  to  sepa- 


^..amm 


'm 


:ti| 


IW^ 


;  '  ^  *  • 


I    !>    li  '  f  ■  ,  :   ,'\      '■fl'ti  Hit 


1      I    '      '     .'I 


) 


■■■-t'.i'-    ':»*'-; 


ft  Sv 


t     !i; 


;>».    ?"■■!     '-■■■  ■' 


li.-li    ivi 


ft 


.IMS 


W    •."*,».»' 


.       f    j,vV 

,.  [  ,. 

■    :       i     --'t    ■      ?) 

r,-      ■■ 

»r^  J-ii'»  V 

■<.  * 

'    ^.i'sHHi 

{    . 

:..■>,      i^li,.Hli 

I  ■«  ■ 

• 

■       •   t 

*',■>■'.      hilt 

:ii<':'ii     ':♦*>«. 

tv  - ,  <  ■  * 

^1  V    ! '  IMi     *« 

,.., 

..(ItM 

t 

■  .'i^f^ 

,   t!Krf;;I>'H^ti« 

.    .,,;■■  •-•        4i. 

MORAL  AND  RELIGIOUS  APHORISMS. 


APHORISM  I. 


LEIGHTON. 


What  the  Apostles  were  in  an  extraordinary  way  befitting 
the  first  annunciation  o(  a  Religion  for  ail  Mankind,  this  all 
Teachers  of  Moral  Truth,  who  aim  to  prepare  for  its  recep- 
tion by  calling  the  attention  of  men  to  the  Law  in  their  own 
hearts,  may,  without  presumption,  consider  themselves  to  bo 
under  ordinary  gifts  and  circumstances :  namely,  Ambassadors 
for  the  Greatest  of  Kings,  and  upon  no  mean  employment, 
the  e;reat  Treaty  of  Peace  and  Reconcilement  betwixt  him 
and  Mankind. 


APHORISM  II. 


LEIGHTON. 


OF 


THE    FEELINGS    NATURAL    TO    INGENUOUS    MINDS     TOWARDS 
THOSE    WHO    HAVE    FIRST    LED    THEM    TO    REFLECT. 

Though  Divine  Truths  are  to  be  received  equally  from  eve- 
ry Minister  alike,  yet  it  must  be  acknowledged  that  there  is 
something  ( we  know  not  what  to  call  it )  of  a  more  accepta- 
ble reception  of  those  who  at  first  were  the  means  of  bring- 
ing men  to  God,  than  of  others ;  like  the  opinion  some  have 
of  physicians,  whom  they  love. 

APHORISM    III.  L.  AND  ED. 

The  worth  and  value  of  Knowledge  is  in  proportion  to  the 
worth  and  value  of  its  object.  What,  then,  is  the  best  knowl- 
edge .'' 

The  cxactcst  knowledge  of  things,  is,  to  know  them  in  their 
causes ;  it  is  then  an  excellent  thing,  and  worthy  of  their  en- 
deavours who  arc  most  desirous  of  knowledge,  to  know  the 
best  things  in  their  highest  causes ;  and  the  happiest  way  of 
attaining  (o  this  knowledgo,  is  to  possess  those  thing.s,  and  to 
know  Ihcm  in  cxi)erirncc. 


*. 


38 


AIDS    TO    REFLECTION. 


»  APHORISM  IV.  LEioiiTON. 

It  is  one  main  point  of  hajjpiness,  that  he  that  is  happy  doth 
know  and  judge  himself  to  be  so.  This  being  the  peculiar 
good  of  a  reasonable  creature,  it  is  to  be  enjoyed  in  a  reason- 
able way.  It  is  not  as  the  dull  resting  of  a  stone,  or  ary  oth- 
er natural  body  in  its  natural  place ;  but  the  knowledge  and 
consideration  of  it  is  the  fruition  of  it,  the  very  relishing  and 
tasting  of  its  sweetness. 

REMARK. 

As  in  a  Christian  I^and  we  receive  the  lessons  of  Morality 
in  connexion  with  the  Doctrines  of  Revealed  Religion,  we 
cannot  too  early  free  the  mind  from  prejudices  widely  spread 
in  part  through  the  abuse,  but  far  more  from  ignorance,  of  the 
true  meaning  of  doctrinal  Terms,  which,  however  they  may 
have  been  perverted  to  the  purposes  of  Fanaticism,  are  not 
only  scriptural,  but  of  too  frequent  occurrence  in  vScripture  to 
be  overlooked  or  passed  by  in  silence.  The  ibllowing  extract 
therefore,  deserves  attention,  as  clearing  the  doctrine  of  Sal- 
vation, in  connexion  with  the  divine  Foreknowledge,  from  all 
objections  on  the  score  of  Morality,  by  the  just  and  impressive 
view  which  the  Archbishop  here  gives  of  those  occasional 
revolutionary  moments,  that  Turn  of  the  Tide  in  the  mind 
and  character  of  certain  Individuals,  which  (taking  a  religious 
course,  and  referred  immediately  to  the  Author  of  all  Good) 
were  in  his  day,  more  generally  than'at  present,  entitled  ef- 
vECTUAt,  CALLING.  The  thcological  interpretation  and  the 
pliilosophic  validity  of  this  Apostolic  Triad,  Election,  Salva- 
tion, and  EiFectual  Calling,  (the  latter  being  the  intermediate) 
will  be  found  among  the  Editor's  Comments  on  the  Aphorisms 
of  Spiritual  Import.  For  our  present  purpose  it  will  be  suflft- 
cieut  it"  only  we  prove,  that  the  Doctrines  are  in  themselves 
innocuoiui,  and  may  be  both  held  and  taught  without  any  prac- 
tical ill  consequences,  and  without  detriment  to  the  moral 
frame. 

APHORISM  V.  LEIOHTON. 

Two  Links  of  the  Chain  (viz.   Election  and  Salvation)  arc 


t,    1 


!    ,i> 


MORAL    AND    RELIGIOUS    APHORISMS. 


39 


i.Kianron. 
at  is  happy  doth 
ng  the  peculiar 
red  in  a  reason- 
one,  or  ary  oth- 
knowledgfc  and 
ry  relishing  and 

ions  of  Morality 
d  Religion,  we 
s  widely  spread 
gnorance,  of  the 
kvever  they  may 
aticism,  are  not 
}  in  Scripture  to 
)llowing  extract 
doctrine  of  Sal- 
wledgc,  from  all 
t  and  injpressive 
those  occasional 
'ide  in  tiic  mind 
aking  a  religious 
lor  of  all  Good ) 
:;nt,  entitled  ef- 
etation  and  tho 
Election,  Salva- 
le  intermediate) 
11  the  Aphorisms 
I  it  will  be  iiuffi- 
e  in  themselves 
ithout  any  prac- 
nt   to  the  moral 


LEIOHTOK. 

d  Salvation)  are 


up  in  heaven  in  God's  own  hand;  but  this  middle  one  (i.  e. 
Effectual  Calling)  is  let  down  to  earth,  into  the  hearts  of  his 
children,  and  they  laying  hold  on  it  have  sure  hold  on  the  oth- 
er two :  for  no  power  can  sever  them.  If,  therefore,  they  can 
read  the  characters  of  God's  image  in  their  own  souls,  those 
are  the  counter-part  of  the  golden  characters  of  His  Love,  in 
which  their  names  are  written  in  the  book  of  life.  Their  be- 
lieving w  rhes  their  names  under  the  promises  of  the  revealed 
book  of  life  (the  Scriptures)  and  thus  ascertains  them,  that 
the  same  names  are  in  the  secret  book  of  life  which  God  hath 
by  himself  from  eternity.  So  that  finding  the  stream  of 
grace  in  their  hearts,  though  they  see  not  the  fountain  whence 
it  flows,  nor  the  ocean  into  which  it  returns,  yet  they  know 
that  it  hath  its  source  in  their  eternal  election,  and  shall  empty 
itself  into  the  ocean  of  their  eternal  salvation. 

If  election,  effectual  calling  and  salvation  be  inseparably 
linked  together,  then,  by  any  one  of  them  a  man  may  lay 
hold  upon  all  the  rest,  and  may  know  that  this  hold  is  sure  ; 
and  this  is  the  way  wherein  we  may  attain,  and  ought  to  seek, 
the  comfortable  assurance  of  the  love  of  God.  Therefore 
make  your  calling  sure,  and  by  that,  your  election ;  for  that 
being  done,  this  follows  of  itself.  We  are  not  to  pry  imme- 
diately into  the  decree,  but  to  read  it  in  the  performance. 
Though  the  mariner  sees  not  the  pole-star,  yet  the  neeedle  of 
the  compass  which  points  to  it,  tells  him  which  way  he  sails ; 
thus  the  heart  that  is  touched  Avith  the  loadstone  of  divine 
love,  trembling  with  godly  fear,  and  yet  still  looking  towards 
God  by  fixed  believing,  interprets  the  fear  by  the  love  in  the 
fear,  and  tells  the  soul  that  its  course  is  heavenward,  towards 
the  haven  of  eternal  rest.  He  that  loves,  may  be  sure  he  was 
loved  first ;  and  he  that  chooses  God  for  his  delight  and  por- 
tion, may  conclude  confidently,  that  God  hath  chosen  him  to  be 
one  of  those  that  shall  enjoy  him,  and  be  happy  in  him  for  ev- 
er ;  for  that  our  love  and  electing  of  him  is  but  the  return  and 
repercussion  of  the  beams  of  his  love  shining  upon  us. 

Although  from  present   unsanctification,  a  man  cannot  infer 
that  he  is  not  elected  ;  for  the  decree  may,  for  pail  of  a  man's 


m 


mil  I. mil  ipilii 


/ 


H 


40 


AIDS  TO  REFLECTION. 


life,  run  (as  it  were)  underground  ;  yet  this  is  sure,  that  that 
estate  leads  to  death,  and  unless  it  be  broken,  will  prove  ihe 
black  line  of  reprobation.  A  man  hath  no  portion  amongst 
ihe  children  of  God,  nor  can  read  one  word  of  comfort  in  all 
(he  promises  that  belong  to  them,  while  he  remains  unholy. 


f   -   :• 


f'l 


1 1 


REMARK. 

In  addition  to  the  preceding,  I  select  the  following  para- 
graphs as  having  no  where  seen  the  term.  Spirit,  the  Gifts  of 
the  Spirit,  and  the  like,  so  effectually  vindicated  from  the 
sneers  of  the  Sciolist  on  one  hand,  and  protected  from  the 
perversions  of  the  Fanatic  on  the  other.  In  these  paragraphs 
the  Archbishop  at  once  shatters  and  precipitates  the  only 
draw-bridge  between  the  fanatical  and  the  orthodox  doctrine 
of  Grace,  and  the  Gifts  of  the  Spirit.  In  Scripture  the  term. 
Spirit,  as  a  power  or  property  seated  in  the  human  soul,  never 
stands  singly,  but  is  always  specified  by  a  genitive  case  follow- 
ing ;  this  being  an  Hebraism  instead  of  the  adjective  which 
the  Writer  would  have  used  if  he  had  thought^  as  well  as 
writteriy  in  Greek.  It  is  "  the  Spirit  of  Meekness"  (a  meek 
Spirit),  or  "the  Spirit  of  Chastity,"  and  the  like.  The  mo- 
ral Result,  the  specific  Form  and  Character  in  which  the  Spirit 
manifests  its  presence,  is  the  only  sure  pledge  and  token  of 
its  presence  :  which  is  to  be,  and  which  safely  may  be,  infer- 
red from  its  practical  effects,  but  of  which  an  immediate  knowl- 
edge or  consciousness  is  impossible  ;  and  every  Pretence  to 
such  knowledge  is  either  hypocrisy  or  fanatical  delusion. 


APHORISM  VI. 


LEIGHTOir. 


If  any  pretend  that  they  have  the  Spirit,  and  so  tnrn  away 
from  the  straight  rule  of  the  holy  Scriptures,  they  have  a  spirit 
indeed,  but  it  is  a  fanatical  spirit,  a  spirit  of  delusion  and  gid- 
diness :  but  the  Spirit  of  God,  that  leads  his  children  in  the 
way  of  truth,  and  is  for  that  purpose  sent  them  from  heaven 
to  guide  them  thither,  squares  their  thoughts  and  ways  to  that 
rule  whereof  it  is  author,  and  (hat  word  which  was  inspired 


■^^i:^:, 


.    .».-r«L>.'«. 


sure,  that  that 
will  prove  ihe 
ortion  amongst 
f  comfort  in  all 
lains  unholy. 


following  para- 
irit,  the  Gifts  of 
cated  from  the 
ected  from  the 
lese  paragraphs 
tales  the  only 
thodox  doctrine 
pture  the  term, 
nan  soul,  never 
Ive  case  foUow- 
djective  which 
ght,  as  well  as 
ness"  (a  meek 
like.  The  mo- 
ivhich  the  Spirit 
;e  and  token  of 
r  may  be,  infer- 
iinediate  knowl- 
ery  Pretence  to 
1  delusion. 

LEIGHTOK. 

id  so  turn  away 
ley  have  a  spirit 
elusion  and  gid- 
children  in  the 
m  from  heaven 
ind  ways  to  that 
:h  was  inspired 


MORAL.    AND    HEMOIOl'S    APlIOItlSMS. 


41 


by  it,  and  sanctifies  them  to  obedience.  ]Ie  that  sailli.  I  hnoio 
him,  and  keepeth  not  his  conimamlincnls,  is  a  liar,  and  the 
truth  is  not  in  him.     ( 1  John  ii.  4.) 

Now  this  Spirit  which  sanctifieth,  and  sanctilicth  to  obedi- 
ence, is  within  us  the  evidence  of  our  election,  and  the  ear- 
nest of  our  salvation.  And  whoso  arc  not  sanctified  and  led 
by  this  Sj)irit,  the  Apostle  tells  us  what  is  their  condition  :  If 
any  man  have  not  the  Spirit  of  Christ,  he  is  none  of  his.  The 
stones  which  arc  appointed  for  that  glorious  temple  above,  are 
hewn,  and  j)olished,  and  prepared  for  it  here ;  as  the  stones 
were  wrought  and  prepared  in  the  mountains,  for  building  the 
temple  at  JerMsa/cHi.  .      >.  ■  i,        ,    ,,    . 

COMMENT. 

There  are  many  serious  and  sincere  Ciuistians  who  have 
not  attained  to  a  fullness  of  knowledge  and  insight,  but  are 
well  and  judiciously  employed  in  preparing  for  it.  Even  these 
may  study  the  master-works  of  our  elder  Divines  with  safety 
and  advantage,  it'  they  will  accustom  themselves  to  tnu'slate 
the  theological  terms  into  their  moral  equivalents  ;  saying  to 
themselves — This  may  not  be  all  that  is  meant,  but  this  is 
meant,  and  it  is  that  portion  of  the  meaning,  which  belongs  to 
me  in  the  present  stage  of  my  progress.  For  example  :  ren- 
der the  words,  sanctification  of  the  Spirit,  or  the  sanctifying 
influences  of  the  Spirit,  by.  Purity  in  Life  and  Action  from  a 
pure  Principle. 

We  need  only  reflect  on  our  own  experience  to  be  convin- 
ced, that  the  Man  makes  the  motive,  and  not  the  motive  the 
Man.  What  is  a  strong  motive  to  one  jnt&n,  is  no  motive  at 
all  to  another.  If, then,  the  man  determines  the  motive,  what 
determines  the  Man — to  a  good  and  worthy  act,  we  will  say, 
or  a  virtuous  Course  of  Conduct  ?  The  intelligent  Will,  or 
the  self-determining  Power  ?  True,  in  part  it  is ;  and  there- 
fore the  Will  is  pre-eminently  the  spiritual  Constituent  in  our 
Being.  But  will  any  reflecting  man  admit,  that  his  own  Will 
is  the  only  and  sufficient  determinant  of  all  he  is,  and  all  he 
does  ?     Is  nothing  to  be  attributed  to  the  harmony  of  the  sys- 

G 


/  ' 


01 


42 


AIDS   TO    REFLECTION. 


tern  to  which  he  belongs,  and  to  the  pre-established  Fitness 
of  the  Objects  and  Agents,  known  and  unknown,  that  sur- 
round him,  as  acting  an  the  will,  though  doubtless,  with  it 
likewise  ?  a  process,  which  the  co-instantaneous  yet  recipro- 
cal action  of  the  Air  and  the  vital  Energy  of  the  Lungs  in 
Breathing  may  help  to  render  intelligible. 

Again  :  in  the  World  we  see  every   where  evidences  of  a 
Unity,  which  the  component  Parts  are  so  far  from  explaining 
that  ihey  necessarily  pre-suppose  it  as  the  cause  and  condition 
of  their  existing  as  those  parts :  or  even  of  their  existing  at 
all.     This  antecedent  Unity,  or  Cause  and  Principle  of  each 
Union,  it  has  since  the  time  of  Bacon  and  Kepler  been   cus- 
tomary  to  caU  a  Law.     This  Crocus,  for  instance :  or  any 
other  Flower,  the  Reader  may  have   in  sight  or  choose   to 
bring  before  his  fancy.     That   the  root,  stem,  leaves,  petals, 
&c.  cohere  to  one  plant,  is  owing  to  an  antecedent  Power  or 
Principle  in  the  Seed,  which  existed  before  a  single  particle  of 
the  matters  that  constitute  the  size  and  visibility  of  the  Cro- 
cus, had  been  attracted  from  the  surrounding  soil,  Air,  and 
Moisture.      Shall  we  turn  to  the  seed  ?     Here  too  the  same 
necessity  meets  us.     An  antecedent  Unity  ( I  speak  not  of  the 
parent  plant,  but  of  an  agency  antecedent  in  the  order  of  op 
perance,  yet  remaining  present  as  the  conservative  and  repro- 
ductive Power)  must  here  too  be  supposed.     Analyse  the 
Seed  with  the  finest  tools,  and  let  the  Solar  Microscope  come 
in  aid  of  your  senses,  what  do  you  find  ?     Means  and  instru- 
ments, a  wondrous  Fairy-tale  of  Nature,   Magazines  of  Food, 
Stores  of  various  sorts.  Pipes,  Spiracles,  Defences— a   House 
of  Many  Chambers,  and  the  Owner  and  Inhabitant  invisible  ! 
Reflect  further  on  the  countless  Millions  of  Seeds  of  the  same 
Name,  each  more  than  numerically  differenced  from  every 
other:  and  further  yet,  reflect  on  the  requisite  harmony  of  all 
surrounding  Things,  each  of  which  necessitates  the  same  pro- 
cess of  thought,  and  the  coherence  of/nU  of  which  to  a  Sys- 
tem, a  World,  demands  its  own  adequate   Antecedent  Unity, 
which  must  therefore  of  necessity  be  present  to  all  and  in  aU, 
yet  in  no  wise  excluding  or  suspending  the  individual  Law  or 


hi'   -is. 


.23^,, 


MORAL    AND    HELIOIOU8    APHORISMS. 


4S 


blished  Fitness 
;nown,  that  sur- 
)ubtlcs8,  with  it 
)U8  yet  recipro- 
r  the  Lungs  in 

evidences  of  a 
from  explaining 
se  and  condition 
their  existing  at 
'rinciple  of  each 
epler  been   cus- 
istance :  or  any 
it  or  choose  to 
,  leaves,  petals, 
cedent  Power  or 
single  particle  of 
lility  of  the  Cro- 
ig  soil,  Air,  and 
ere  too  the  same 
speak  not  of  the 
the  order  of  op- 
krative  and  repro- 
d.    Analyse  the 
Microscope  come 
[eans  and  instru- 
gazines  of  Food, 
ences — a   House 
abitaat  invisible ! 
Seeds  of  the  same 
need  from  every 
te  harmony  of  all 
tes  the  same  pro- 
■  which  to  a  Sys- 
intecedent  Unity, 
t  to  all  and  in  all, 
individual  Law  or 


Principle  of  Union  in  each.     Now  will  Reason,  will  Common 
Sense,  endure  the  assumption,  that  in  the  material  and  visible 
system  it  is  highly  reasonable  to  believe  a  Universal  Power, 
as  the  cause  and  pre-condition  of  the  harmony  of  all  particular 
Wholes,  each  of  which   involves  the  working  Principle  of  its 
own  Union,  that  it  is  reasonable,  1  say,  to  believe  this  respect- 
ing the  Aggregate  of  Objects,  which  without  a  Subject  (i.  e. 
H  sentient  and   intelligent  Existence)  would  be    purposeless 
and  yet  unreasonable  and  even  superstitious  or  enthusiastic  to 
entertain  a  similar  belief  in  relation  to  the  System  of  intelli- 
gent  and  sell-conscious  "Beings,   to  the   moral  and  personal 
World }     But  if  in  this  too,  in  the  great  Community  of  Per- 
sons, it  is  rational  to  infer  a  One   universal  Presence,  a  One 
present  to  all  and  in  all,  is  it  not  most  irrational   to  suppose 
that  a  finite  will  can  exclude  it }    Whenever,   therefore,  the 
man  is  determined  (i.  e.  impelled  and  directed)  to  act  in  har- 
mony of  intercommunion,  must  not  something  be  attributed  to 
this  all-present  power   as  acting  in  the  Will  ?  and  by  what  fit- 
ter names  can  we  call  this  than  the  law,  as  empowering  ;  thk 
WORD,  as  informing ;  and  the  spirit,  as  actuating  ? 

What  has  been  here  said  amounts  (I  am  aware)  only  to  a 
negative  Conception,  but  this  is  all  that  is  required  for  a 
mind  at  that  period  of  its  growth  \vhich  we  are  now  suppo- 
sing, and  as  long  as  Religion  is  contemplated  under  the  form 
of  Morality.  A  positive  Insight  belongs  to  a  more  advanced 
stage :  for  spiritual  truths  can  only  spiritually  be  discerned. 
This  we  know  from  Revelation,  and  (the  existence  of  spiritu- 
al truths  being  granted )  Philosophy  is  compelled  to  draw  the 
same  conclusion.  But  though  merely  negative,  it  is  sufficient 
to  render  the  union  of  Religion  and  Morality  conceivable  ;  suf- 
ficient to  satisfy  an  unprejudiced  Inquirer,  that  the  spiritual 
Doctrines  of  the  Christian  Religion  are  not  at  war  with  the 
reasoning  faculty,  and  that  if  they  do  not  run  on  the  same 
Line  (or  Radius)  with  the  Understanding,  yet  neither  do  they 
cut  or  cross  it.  It  is  sufficient,  in  short,  to  prove,  that  some 
distinct  and  consistent  meaning  may  be  attached  to  the  asser- 
tion of  the   learned  and  philosophic  Apostle,  that  "the  Bpirit 


y^ 


Ma 


41 


i-i 


AIDS   TO   HEKLECTION. 


beareth  witness  with  our  spirit"— i.  e.  with  the  Will,  as  the 
Supernatural  in  Man  and  the  Principle  of  our  Personalty—of 
that,  I  mean,  by  which  we  are  responsible  Agents  ;  Persons, 
and  not  merely  living  Things[2Q]. 

It  will  suffice  to  satisfy  a  reflecting  mind,  that  even  at  the 
porch   and  threshold  of  Revealed  Truth  there  is  a  great  and 
worthy  sense  in   which  we  may  believe  the  Apostle's  assur- 
ance, that  not  only  doth  "  the  Spirit  aid  our  infirmities  ;"  that 
is  act  on  the  Will  by  a  predisposing  influence  from  without, 
as  it  were,  though  in  a  spiritual   manner,  and  without  suspen- 
ding or  destroying  its  freedom,  ( the   possibility  of  which  is 
proved   to  us  in   the  influences  of  Education,  of  providential 
Occurr.^nces,  and  above  all,  of  Exampk  )  but  that  in  regene- 
rate souls   it  may  act  in  the  will ;  that  uniting  and  becoming 
one [30]  with  our  will  or  spirit  it  may  "make  intercession  for 
us ;  *'  nay,  in  this  intimate  union  taking  upon  itself  the  form  of 
our  infirmities,  may  intercede  for  us  "  with  groanings  that  can- 
not be  uttered."     Nor  is  there  any   danger  of  Fanaticism  or 
Enthusiasm  as  the  consequence   of  such  a  belief,  if  only  the 
attention  be  carefully  and  earnestly  drawn  to  the  concluding 
words  of  the  sentence  ( Romans,  viii.  v.  26.) ;  if  only  the  due 
force  and  the  full  import  be  given  to  the  term  unutterable  or 
incommunicable,  in  St.  Paul's  use  of  it.     In  this,  the  strictest 
and  most  proper  use  of  the  term,  it  signifies,  that  the  subject, 
of  which  it  is  predicated,  is  something  which  I  cannot,  which 
from  the  nature  of  the  thing  it  is  impossible  that  I  should,  com- 
municate to  any  human  mind  (even  of  a  person  under  the  same 
conditions  with  myself)  so  as  to  make  it  in  itself  the  object  of 
his  direct  and  immediate  consciousness.     It  cannot  be  the  ob- 
ject of  m.v  men  direct  and  immediate  Consciousness ;  but  must 
be  inferred.     Inferred  it  may  be  from  its  workings  :  it  cannot 
be  perceived  in  them.     And,  thanks  to  God  in  all  points  in 
which  the  knowledge  is  of  high  and  necessary  concern  to  our 
moral  and  religious  welfare,  from  the  Effects  it  may  safely   be 
inferred  by  us,  from  the  Workings  it  may  be  assuredl>  known  ; 
and  the  Scriptures  furnish  the   clear  and   unfailing    Rules  for 
directing  the  incjuiry,  and  for  drawing  the  conclusion. 


he    )VUl,  as  [he 

Personalty — of 

;ent3 ;  PersonSy 

hat  even  at  the 
;  is  a  great  and 
Apostle's  assur- 
ifirmities ;"  that 
>  from  without, 
without  suspen- 
ity  of  which  is 

of  providential 
that  in  regene- 
;  and  becoming 

intercession  for 
tself  the  form  of 
janings  that  can- 
»f  Fanaticism  or 
lief,  if  only  the 
J  the  concluding 

if  only  the  due 
m  unutterable  or 
his,  the  strictest 
that  the  subject, 

I  cannot,  which 
at  I  should,  com- 
n  under  the  same 
self  the  object  of 
annot  be  the  ob- 
isness ;  but  must 
kings  :  it  cannot 

in  all  points  in 
•y  concern  to  our 
it  may  safely  be 
issuredl>  known ; 
failing  Rules  for 
nclusion.  s" 


.>« 


MOn^J.   AND   RELIOIOUfl    APHORISMS. 


45 


If  any  reflecting  mind  be  surprised  that  the  aids  of  the   Di- 
vine Spiiit  should  be  deeper  than  our  Consciousness  can  reach, 
it  must  arise  from  the  not  having  attended  sutficiently  to  the 
nature  and  necessary   limits  of  human    Consciousness.     For 
the  same  impossibility  exists  as  to  the  first  acts  and  movements 
of  our  own  will— the  farthest  back  our  recollection  can  follow 
the  traces,  never  leads  us  to  the   first  foot-mark— the  lowest 
depth  that  the  light  of  ou.  Consciousness   can  visit  even  with 
a  doubtful  Glimmering,  is  still  at  an  unknown  distance  from 
the  Ground  :  and  so,  indeed,  must  it  be  with  all  Truths,  ami 
ail  modes  of  Being  that  can  neither  be  counted,  coloured,   or 
delineated.     Fiefore  and  After,  when  applied  to  such  Subjects, 
are  but   allegories,  which  the  Sense  or  imagination  supply  to 
the  Understanding.     The  i'osition  of  the  Aristotelians,  Nihil 
in  intellectu  quod  non  prius  in    scnsu,  on  which  Mr.  Locke's 
Essay  is  grounded,  is  irrefragable  :  Locke  erred  only  in  taking 
half  the  truth  for  a  whole  Truth.     Conception  is  consequent 
on  I^erception.     What  we  cannot  imagine,  we  cannot,  in   the 
proper  sense  of  the  word,  conceive. 

i  have  already  given  one  definition  of  Nature.     Another, 
and  differing  from  the  former  in  words  only,  is  this  :  Whatever 
is  representable  in  the  forms  of  Time  and  Space,  is  Nature. 
But  whatever  is  comprehended  in  Time  and  Space,  is  included 
in  the    Mechanism  of  Cause  and   Effect.     And   conversely, 
whatever,  by  whatever  means,  has  its  principle  in  itself,  so 
far  as  to  originate  its  actions,  cannot  be  contemplated  in  any 
of  the  forms  of  Space  and  Time— it  must,  therefore,   be  con- 
sidered as  Spirit  or    Spirittinl  by  a  mind  in  that  stage  of  its 
Developement   which  is  here  supposed,  and  which  >\  e  have 
agreed  to  understand  under  the  name  of  morality,  or  the  Mo- 
ral State :  for   in  this  stage  we  arc  concerned   only  with   the 
forming  of  negative  conceptions,  negative  convictions ;  and  by 
spiritual  I  do  not  pretend  to  determine  ivhat  the  Will  is,  but 
what  it  is  no<— namclv,  that  it  is  not  Nature.     And  as  no  man 
who  admits  a  Will  at  all,  (for  we  may  safely  presume,  that  no 
man  not  meaning  to  speak  fiivuratively,  would  call  the  shiftmg 
Current  of  a  stream  thcwiLt[31  ]  of  the  liivcr),will  bupposc 


■-^yr^jSfTl^j^^f-:'^'^ 


46 


AIDS   TO    HEFLECTION. 


1.       ■l 


i.'f 


f  ! 


it  below  Nature,  we  may  safely  .idd,  that  it  is  Biipcr-natural ; 
and  this  without  the  least  pretence  to  any  positive  Notion  or 
insight. 

Now  Morality  accompanied  with  Convictions  like  these,  I 
have  ventured  to  call  Religious  Morality.  Of  the  importance 
I  attach  to  the  state  of  mind  implied  in  these  convictions,  for 
its  own  sake,  and  as  the  natural  preparation  for  a  yet  higher 
state  and  a  more  substantive  knowledge,  proof  more  than  suf- 
ficient, perhaps,  has  been  given  in  the  length  and  minuteness 
of  this  introductory  Discussion,  and  in  the  foreseen  risk  which  I 
run  of  exposing  the  volume  at  large  to  the  censure  which  every 
work,  or  rather  which  every  writer,  must  be  prepared  to  un- 
dergo, who,  treating  of  subjects  that  cannot  be  seen,  touched, 
or  in  any  other  way  made  matters  of  outward  sense,  is  yet 
anxious  both  to  attach  and  to  convey  a  distinct  meaning  to  the 
words  he  makes  use  of — the  censure  of  being  dry,  abstract,  and 
(of  all  qualities  most  scaring  and  opprobrious  to  the  ears  of 
the  present  generation )  metaphysical :  though  how  is  it  pos- 
sible that  a  work  not  physical,  that  is,  employed  on  Objects 
known  or  believed  on  the  evidence  of  Sense,  should  be  oth- 
er than  me/rtphysical,  that  is,  treating  on  Subjects,  the  evidence 
of  which  is  not  derived  from  the  Senses,  is  a  problem  which 
Critics  of  this  order  find  it  convenient  to  leave  unsolved. 

The  Editor  and  Annotator  of  the  present  Volume,  will,  in- 
deed, have  reason  to  think  himself  fortunate,  if  this  be  all  the 
Charge!  How  many  smart  quotations,  which  (duly  cemented 
by  personal  allusions  to  the  Author's  supposed  Pursuits,  Attach- 
ments, and  Infirmities),  would  of  themselves  make  up  "A 
*  Review"  of  the  Volume,  might  be  supplied  from  the  works 
of  Butler,  Swift  and  VVarburton.  For  instance  :  '  It  may  not 
'be  amiss  to  inform  the  Public,  that  the  Compiler  of  the  Aids 
'  to  reflection,  and  Commenter  on  a  Scotch  Bishop's  platonico- 
'  calvinistic  commentary  on  St.  Peter,  belongs  to  the  Sect  of 
'  the  JEolish,  whose  fruitful  imaginations  lead  them  into  cer- 
'  tain  notions,  which  although  in  appearance  very  unuccounta- 
^bky  are  not  loithnut  their  mysteries  and  their  meanings ;  fur- 
'nishing  plenty  of  Matter  for  such,  whose  converting  Imagi- 


MORAL,    AND    KEMOIOUS     AIM10HISM9. 


47 


I  super-natural ; 
itive  Notion  or 

lis  like  these,  I 

the  importance 

convictions,  for 

lor  a  yet  higher 

more  than  suf- 
and  minuteness 
een  risk  which  I 
lire  which  every 
prepared  to  un- 
j  seen,  touched, 
rd  sense,  is  yet 
meaning  to  the 
ry,  abstract,  and 
s  to  the  ears  of 
\  how  is  it  pos- 
yv(\   on  Objects 

should  be  oth- 
!ts,  the  evidence 
problem  which 
e  unsolved, 
olume,  will,  in- 
f  this  be  all  the 
(duly  cemented 
'ursuits,  Attach- 
!S  make  up  "A 
from  the  works 
:*e  :  'It  may  not 
•iler  of  the  Aids 
shop's  platonico- 
;8  to  the  Sect  of 
[1  them  into  cer- 
ery  tinaccounta- 
meanings ;  fur- 
ivcrting  Imagi- 


*  nations  (I  iapose  them  to  reduce  (tU  things  into  types;  tcho 
'cflH  make  shadows,  no  thanks  to  the  Sun:  and  then  mould 
'them  into  »unsTANCi..s,  no  thanks  to  Philosophff :  whose  j>e- 
'culiar  Talent  lies  infixing  tropes  and  ai.i-egorikh  to  the 
'letter,  ana  refining  what  is  literal  into  figure  and  myl- 
'TEBY.'~2'fl/e  of  the  Tub,  Sect.  xi. 

And  would  it  were  my  lot  to  meet  with  a  Critic,  who,  in 
the  might  of  his  own  Convictions,  and  with  arms  of  equal 
Point  and  Efficiency  from  his  own  Forge,  would  come  forth  as 
my  assailant ;  or  who,  as  a  friend  to  my  purpose,  would  set 
forth  the  Objections  to  the  matter  and  pervading  Spirit  of  these 
Aphorisms,  and  the  accompanying  Elucidations.     Were  it  my 
task  to  form  the  mind  of  a  young  man  of  Talent,  desirous  to 
establish  his  opinions  and  belief  on  solid  principles,  and  in  the 
light  of  distinct  understanding,  I  would  commence  his  theolo- 
gical studies,  or,  at  least,  that  most  important  part  of  them  re- 
specting the  aids  which  Religion  promises  in  our  attempts  to 
realize  the  ideas  of  Morality,  by  bringing  together  all  the  pas- 
sages scattered  throughout  the  Writings  of  Swift  and  Butler, 
that  bear  on  Enthusiasm,  Spiritual  Operations,  and  pretences 
to  the  Gifts  of  the  Spirit,  with  the  whole  train  of  New  Lights, 
Raptures,  Experiences,  and  the  like.     For  all  that  the  richest 
Wit,  in  intimate  union  with  profound  Sense  and  steady  Obser- 
vation, can  supply  on  these  Topics,  is  to  be  found  in  the  works 
of  these  Satirists ;  though  unhappily  alloyed  with  much  that 
can  only  tend  to  pollute  the  Imagination. 

Without  stopping  to  estimate  the  degree  of  caricature  in 
the  Portraits  sketched  by  these  bold  Masters,  and  without  at- 
tempting to  determine  in  how  many  of  the  Enthusiasts,  brought 
forward  by  them  in  proof  of  the  influence  of  fidse  Doctrines, 
a  constitutional  Insanity,  that  would  probably  have  shown  it- 
self in  some  other  form,  would  be  the  truer  Solution,  I  would 
direct  my  Pupil's  attention  to  one  featur"  common  to  the  whole 
Group— the  pretence,  namely,  of  possessing,  or  a  Belief  and 
Expectation  grounded  on  other  men's  assurances  of  their  pos- 
sessing, an  immediate  Consciousness,  a  sensible  Experience, 
of  the  Spirit  in  and  during  its  operation  on  the  soul.     It  is  not 


■  II, 


4S 


AIUH  TO   RKKMXTION. 


|1 


t«iu)Uf.li  tliat  you  niaiit  tluin  a  conscioiisiicss  of  the  Cifts  ami 
(Iiitcis  iiifuNcd,  or  im  assurance  ol'  the  Spiiitual  Origin  of  tlie 
isanir,  firoimdi'd  on  their  c()rres|)on(len(e  to  the  Scri|)ture  Pro- 
m'm's,  aiul  their  eonforniity  witli  tlie  /f/crtof  the  divine  (iiver. 
No!  Tliey  all  alike,  it  will  l»e  found,  lay  eluim  (or  at  least 
look  forward)  to  an  inward  perception  of  the  Spirit  itfelf  and 
of  its  operating. 

Whatever  must  be  misrepresented  in  order  to  be  ridiculetf, 
is  in  fact  not  ridiculed  ;  hut  the  thing  substituted  for  it.  It  is 
a  Satire  on  something  else,  coui)l('d  with  a  Lie  on  the  part  of 
(he  Satirist,  who  km)wing,  or  having  the  means  of  knowing 
(he  truth,  chose  to  call  one  thing  by  the  name  of  another.  The 
Pretensions  to  the  Supernatural,  pilloried  by  Butler,  sent  to 
Bedlam  by  Swift,  and  (on  their  rc-appearancc  in  public)  gib- 
belled  by  Warburton,  and  unatomized  by  Bishop  Lavington, 
«tnc  and  all  have  tliis  for  their  essential  character,  that  the 
Spirit  is  made  the  immediate  Object  of  Sense  or  Sensation. 
Whether  the  Spiritual  Presence  and  agency  are  supposed  cog- 
nizable by  an  intlescribable  Feeling  or  in  unimagiiuible  Vision 
by  some  specific  visual  energy;  whether  seen,  or  heard,  or 
touched,  smelt,  and  tasted — for  in  those  vast  Storehouses  of 
fanatical  assertion,  the  volumes  of  Ecclesiastical  History  and 
religious  Auto-biography,  Instances  are  not  wanting  even  of 
the  three  latter  extravagancies — this  variety  in  the  mode  may 
render  the  several  pretensions  more  or  less  offensive  to  the 
Taste  ;  but  with  the  same  Absurdity  for  the  Reusoiiy  this  be- 
ins:  derived  from  a  contradiction  in  terms  common  and  radical 
to  them  all  alike,  the  assumption  of  a  something  essentially 
supersensual,  that  is  nevertheless  the  object  of  sense,*,  e.  not 
supersensual. 

Well  then  ! — for  let  me  be  allowed  still  to  supjwse  the  Reader 
present  to  me,  and  that  I  am  addressing  him  in  the  character 
of  Companion  and  Guide — the  positions  recommended  for  your 
examination  not  only  do  not  involve,  but  exclude,  this  incon- 
sistency. And  for  aught  that  hitherto  appears,  we  may  gee 
with  complacency  the  Arrows  of  Satire  feathered  with  Wit, 
weighted  with  Sense,  and  discharged  by  a  strong  Arm,  fly 


!      ■ 


■i.V."5! 


\. 


MOR.VI,    ASn    RRMUlni'.l    AIMIOHISMH. 


49 


f  the  Cifls  nml 
il  Origin  of  tlie 
Scii|)tuie  Pro- 
u!  tliviiu'  (iiver. 
Itn  (ur  at  least 
Spirit  itHclf  and 

to  be  lidiculcif, 
ted  fur  it.  It  is 
L'  on  the  part  of 
tans  uf  knowing 
f  anollier.  The 
■  Butler,  sent  to 

ill  public)  gib- 
dio]»  Lavington, 
racter,  that  the 
se  or  Sensation, 
e  supposed  rog- 
lagiiuibiu  Vision 
;n,  or  heard,  or 

Storehouses  of 
oal  History  and 
wanting  even  of 
n  the  mode  may 
oflcnsive  to  tlie 
Reasoiiy  this  be- 
tnion  and  radical 
thing  essentially 
if  sense,  t.  e.  not 

tpose  the  Reader 
in  the  character 
mended  for  your 
lude,  this  ineon- 
ars,  we  may  see 
hered  with  Wit, 
strong  Arm,  fly 


home  to  their  niuk.  Our  ('onceplions  of  u  possible  Spiritual 
('onununion,  though  (lu-)  are  but  negative,  and  only  prt\j)ani- 
lory  to  a  faith  in  its  actual  existence,  stand  neither  in  tlie  Le- 
vel nor  the  Direction  of  the  Shafts. 

If  it  be  objected,  that  Swift  and  VVarburton  did  not  choose 
openly  to  set  up  the  interpretations  of  later  and  more  rational 
Jiivines  against  the  decisions  of  their  own  Church,  and  from 
prudential  considerations  did  not  attack  the  doctrine  in  toto  : 
that  is  <Aeir  concern  (I  would  answer),  and  it  is  more  charita- 
ble to  think  otherwise.  Hut  we  are  in  the  silent  school  of  Re- 
flection, in  the  secret  confessional  of  Thought.  Should  we 
'■lie  for  Giod,'  and  that  to  our  own  Thoughts?  They  indeed, 
who  dare  do  the  one,  will  soon  be  able  to  do  the  other.  So 
dIJ  the  Comforters  of  Job  :  and  to  the  Divines,  who  resemble 
Job's  Comforters,  we  will  leave  both  attempts. 

But  (it  may  bo  said),  a  possible  Conception  is  not  necessa- 
rily a  true  one  ;  nor  even  a  probable  one,  where  the  Facts  can 
be  otherwise  explained.  In  the  name  of  the  supposed  Pupil 
I  would  reply — That  is  the  very  question  1  am  preparing 
myself  to  examine  ;  and  am  now  seeking  the  Vantage-2;round 
where  I  may  best  command  the  Facts.  In  my  own  person,  I 
would  ask  the  Objeci'^»-,  whether  he  counted  the  Declarations  of 
Scriptui^p  among  the  I^'acts  to  be  explained.  But  both  for  my- 
self and  my  pupiJ^wnd  n\  behalf  of  all  rational  Enquiry,  J  would 
demand  that  the  Decision  should  not  be  such,  in  itself  or  in 
its  effects,  as  would  prevent  our  becoming  acquainted  with  the 
most  important  of  these  Facts ;  nay,  such  as  would,  for  the 
mind  of  the  Decider,  preclude  their  very  existence.  Unless 
ye  believe,  says  the  Prophet,  ye  cannot  understand.  Suppose 
(what  is  at  least  possible)  that  the  facts  should  be  consequent 
on  the  belief,  it  is  clear  that  without  the  belief  the  materials, 
on  which  the  understanding  is  to  exert  itself,  would  be  want- 
ing. 

The  reflectioMS  that  naturally  arise  OMt  of  this  last  remark, 
are  those  that  best  suit  the  stage  at  which  we  last  halted,  and 
from  ■'vhich  we  now  recommence  our  piogress — the  state  of  a 
Moral  Man,  who  has  already  welcomed  certain  truths  of  Re- 

7 


50 


AIDS   TO   KEFI.KCTIOK. 


},■     -'i 


¥ 


if 


ligion,  and  is  enquiring  after  other  and  more  special  Doctrines: 
still  however  as  a  Moralist,  desirous  indeed  to  receive  them 
into  combination  with  Morality,  but  to  receive  them  as  its  Aid, 
not  as  its  Substitute.  Now,  to  such  a  man  I  say  ;  Before  you 
reject  the  Opinions  and  Doctrines  asserted  and  enforced  in  the 
following  Extract  from  our  eloquent  Author,  and  before  you 
give  way  to  the  Emotions  of  Distaste  or  Ridicule,  which  the 
Prejudices  of  the  Circle  in  which  you  move,  or  your  own  fa- 
miliarity with  the  mad  perversions  of  the  doctrine  by  Fanat- 
ics in  all  ages,  have  connected  with  the  very  words,  Spirit, 
Grace,  Gifts,  Operations,  &c.  re-examine  the  arguments  ad- 
vanced in  the  first  pages  of  this  Introductory  Comment,  and 
the  simple  and  sober  View  of  the  Doctrine,  contemplated  in 
the  first  instance  as  a  mere  Idea  of  the  Reason,  flowing  natu- 
rally from  the  admission  of  an  infinite  omnipresent  Mind  as  the 
Ground  of  the  Universe.  Reflect  again  and  again,  and  be  sure 
that  you  understand  the  Doctrine  before  you  determine  on  re- 
jecting it.  That  no  false  judgments,  no  extravagant  conceits, 
no  practical  ill-consequences  need  arise  out  of  the  Belief  of 
the  Spirit,  and  its  possible  communion  with  the  Spiritual  Prin- 
ciple in  Man,  or  can  arise  out  of  the  right  Belief,  or  are  com- 
patible with  the  Doctrine  truly  and  scripturally  explained, 
Leighton,  and  almost  every  single  Period  in  the  Passage  here 
transcribed  from  him,  will  suffice  to  convince  you. 

On  the  other  hand,  reflect  on  the  consequences  of  rejecting 
it.  For  surely  it  is  not  the  act  of  a  reflecting  mind,  nor  the  part 
of  a  Man  of  Sense  to  disown  and  cast  out  one  Tenet,  and  yet 
persevere  in  admitting  and  cHnging  to  another  that  has  neither 
sense  nor  purpose,  that  does  not  suppose  and  rest  on  the  truth 
and  reality  of  the  former !  If  you  have  resolved  that  all  be- 
lief of  a  divine  Comforter  present  to  our  inmost  Being  and 
aiding  our  infirmities,  is  fond  and  fanatical—if  the  Scriptures 
promising  and  asserting  such  communion  are  to  be  explained 
away  into  the  action  of  circumstances,  and  the  necessary  move- 
ments of  the  vast  machine,  in  one  of  the  circulating  chains  of 
which  the  human  Will  is  a  petty  link— in  what  better  light  can 
Prayer  appear  to  yoii,  than  the  ;:ionns  ol  «  wounded  Lion  in 


w 


HjMl«S»|*-„,nB-*T' 


MORAL    AND    RELIGIOU  i    APHORISMS. 


51 


cial  Doctrines: 
receive  them 
hem  as  its  Aid, 
y ;  Before  you 
enforced  in  the 
md  before  you 
ule,  which  the 
ir  your  own  fa- 
trine  by  Fanat- 
f  words,  Spirit, 
arguments  ad- 
Comment,  and 
ontemplated  in 
1,  flowing  natu- 
ent  Mind  as  the 
lin,  and  be  sure 
Btcrminc  on  re- 
-agant  conceits, 
>f  the  Belief  of 
Spiritual  Prin- 
icf,  or  are  corn- 
ally  explained, 
le  Passage  here 
ou. 

ces  of  rejecting 
nd,  nor  the  part 
Tenet,  and  yet 
that  has  neither 
est  on  the  truth 
ved  that  all  be- 
nost  Being  and 
■  the  Scriptures 
to  be  explained 
lecessary  move- 
ilating  chains  of 
better  light  can 
ounded  Lion  in 


his  solitary  Dei,  or  the  howl  of  a  Dog  with  his  eyes  on  the 
Moon  ?  At  the  best,  you  can  regard  it  only  as  a  transient  be- 
wilderment of  the  Social  Instinct,  as  a  Social  Habit  misapplied ! 
Unless  indeed  you  should  adopt  the  theory  which  1  remember 
to  have  read  in  the  writings  of  the  late  Dr.  Jebb,  and  for  some 
supposed  beneficial  re-action  of  Praying  on  the  Prayer's  own 
Mind,  should  practise  it  as  a  species  of  Animal-Magnetism  to  be 
brought  about  by  a  wilful  eclipse  of  the  Reason,  and  a  tempo- 
rary make-believe  on  the  part  of  the  Self-magnetizer ! 

At  all  events,  do  not  prejudge  a  Doctrine,  the  utter  rejec- 
tion of  which  must  oppose  a  formidable  obstacle  to  youi  ac- 
teptance  of  Christianity  itself,  when  the  Books,  from  which 
done  we  can  learn  what  Christianity  is  and  teaches,  are  so 
strangely  written,  that  in  a  series  of  the  most  concerning  points, 
including  (historical  facts  excepted)  all  the  peculiar  Tenets  of 
the  Religion,  the  plain  and  obvious  meaning  of  the  words,  that 
in  which  they  were  understood  by  Learned  apd  Simple  for  at 
least  sixteen  Centuries,  during  the  far  larger  pait  of  which  the 
language  was  a  living  language,  is  no  suflicient  guide  to  their 
actual  sense  or  to  the  Writer's  own  Meaning !     And  this  too, 
where  the  literal  and  received  Sense  involves  nothing  impossi- 
ble, or  immoral,  or  contrary  to  reason.    With  such  a  persuasion. 
Deism  would  be  a  more  consistent  Creed.     But,  alas !  even 
this  will  fail  you.     The  utter  rejection  of  all  present  and  liv- 
ing communion  with  the  Universal  Spirit  impoverishes  Deism 
itself,  and  renders  it  as  cheerless  as  Atheism,  from  which  in- 
deed it  would  differ  only  by  an  obscure  impersonation  of  what 
the  Atheist  receives  unpersonificd  under  the  name  of  Fate  or 
Nature. 


L.  AND  ED. 


APHORISM  Vil. 
The  proper  and  natural  Etfect,  and  in  the  absence  of  all  dis- 
turbing or  intercepting  forces,  the  certain  and  sensible  accom- 
paniment of  Peace  (or  Reconcilement)  with  God,  is  our  own 
inward  Peace,  a  calm  and  quiet  temper  of  mind.  And  where 
there  is  a  consciousness  of  earnestly  desiring,  and  of  having 
sincerely  striven  after  the  former,  the  latter  may  be  consider- 


■■■,t,jj'i»'iutu.^!j,-i.. ;      L  ■■•.  .-'"Tggjgf  i^j-; 


i.*,^«— ^M9n?«^r--  '  ^ 


I  ;* 


52 


AIDS    TO    KErLECTIOV. 


I  Hi; 


ed  as  a  Sense  of  its  presence.     In  this  case,  I  say,  and  for  a 
soul  watchful,  and   under  the  discipline  of  the  Gospel,  the 
Peace  with  a  man's  self  may  be  the  medium  or  organ  through 
which  the  assurance  of  his  Peace  with  God  is  conveyed.     We 
will  not  therefore  condemn  this  mode  of  speaking,  though  we 
dare  not  greatly  recommend  it.     lie  it,  that  there  is,  truly  and 
in  sobriety  of  speech,  enough  of  just  Analogy  in  the  subjects 
meant,  to  make  this  use  of  the  words,  if  less  than  proper,  yet 
something  more  than  metaphorical ;  still  we  must  be  cautious 
not  to  transfer  to  the  Object  the  defects  or  the  deficiency  of 
the  Organ,  which  must  needs  partake  of  the  imperfections  of 
the  imperfect  Beings  to  whom  it  belongs.     Not  without  the 
co-assurance  of  other  senses  and  of  the  same  sense  in  other 
men,  dare  we  affirm  that  what  our  Eye  beholds,  is  verily  there 
to  be  beheld.     Much  less  may  we  conclude  negatively,  and 
from  the  inadecpiacy  or  suspension  or  affections  of  the  Sight 
infer  the  non-existence,  or  departure,  or  changes  of  the  Thing 
itself.     The  Chameleon  darkens  in  the  shade  of  hnu  that  ])ends 
over  it  to  ascertain  its  colours.     In  like  manner,  but  with  yet 
greatercaution,  ought  wc  to  think  respecting  a  tranquil  habit  of 
the  inward  life,  considered  as  a  spiritual  Sense,  as  the  medial  Or- 
gan in  and  by  Avhich  our  peace  with  God,  and  the  lively  work- 
ing of  his  Grace   on  our  Spirit,  are  perceived   by  us.     This 
Peace  which  we  have  with  God  in  Christ,  is  inviolable  ;  but 
because  the  sense  and  persuasion  of  it  may  be  interrupted,  the 
soul  that  is  truly  at  peace  with  God  may  for  a  time  be  disqui- 
eted in   itself,  through  weakness  of  faith,   or  the  strength  of 
temptation,  or  the  darkness  of  desertion,  losing  sight  of  that 
grace,  that  love  and  light  of  God's  countenance,  on  which  its 
tranquillity  and  joy  depend.     Thou  dMst  hide  thy  face,  saith 
David,  anil  I  was  troubled.     But  when  these  eclipses  are  over 
the  soul  is  revived   with  new  consolation,  as  the  face  of  the 
earth  is  renewed  and  made  to   smile  with  the  return  of  the 
sun  in  the  .spring  ;  and  this  ought  always  to  uphold  Christians 
in  the  saddest  times,  viz.   that  the  grace   and  love  of  God  to- 
wards them  depend  not  on  theii  sense,  nor  upon  any  thing   in 
them,  but  is  still  in  itself,  incapable  of  (he  smallest  alteration. 


■1  , 


.-Jl:'^  |_ 


•■atiHminft^fUMiimpm 


«»i»'ft.'i;Tf"r»?5i:*^? 


MORAL    ANU    KELIOIOUS    APHORISMS. 


59 


say,  and  for  a 
le  Gospel,  the 
organ  through 
jnveyed.     We 
ing,  though  we 
re  is,  truly  and 
in  the  subjects 
lan  proper,  yet 
U3t  be  cautious 
le  deficiency  of 
inperfections  of 
fot  witliout  the 
;  sense  in  other 
,  is  verily  there 
legatively,  and 
IS  of  the  Sight 
:s  of  the  Thing 
hini  that  ])ends 
r,  but  with  yet 
ranquil  habit  of 
s  the  medial  Or- 
he  lively  work- 
by  us.     This 
inviolable ;  but 
interrupted,  the 
time  be  disqui- 
:he  strength  of 
ig  sight  of  that 
e,  on  which  its 
3  thy  face,  saith 
iclipses  are  over 
the  face  of  the 
e  return  of  the 
)hold  Christians 
love  of  God  to- 
m  any  thing   in 
allest  alteration. 


A  holy  heart  that  gladly  entertains  grace,  shall  find  that  it 
and  peace  cannot  dwell  asunder  ;  while  an  ungodly  man  may 
sleep  to  death  in  the  lethargy  of  carnal  presumption  and  im- 
penitency;  but  a  true,  lively,  solid  peace  he  cannot  have. 
There  is  no  peace  to  the  wicked,  saith  my  God,  Isa.  Ivii.  ai. 


APHORISM  VIII. 


LBTOHTOW. 


WOHLDUy    HOPES. 

Worldly  hopes  are  not  living,  but  lying  hopes ;  they  die  oft- 
en before  us,  and  we  live  to  bury  them,  and  see  our  own  folly 
and  infelicity  in  trusting  to  them ;  but  at  the  utmost,  they  die 
with  us  when  we  die,  and  can  accompany  us  no  further.  But 
the  lively  Hope,  which  is  the  Christian's  Portion,  answers  ex- 
pectation to  the  full,  and  much  beyond  it,  and  deceives  no  way 
but  in  that  happy  way  of  far  exceeding  it. 

A  living  hope,  living  in  death  itself !  The  world  dares  say 
no  more  for  its  device,  than  Dum  spiro  spero ;  hut  the  chil- 
dren of  God  can  add,  by  virtue  of  this  living  hope,  Dum  ex- 
spiro  spero. 


APHORISM  IX. 


LBiaiiTOir. 


THE    worldling's    FEAR. 

It  is  a  fearful  thing  when  a  man  and  all  his  hopes  die  to- 
gether.  Thus  saith  Solomon  of  the  wicked,  Prov.  xi.  7., 
When  he  dieth,  then  die  his  hopes;  (many  of  them  before, 
but  at  the  utmost  then[S2],  all  of  them  ;)  but  the  righteous 
hath  hope  in  his  death,  Prov.  xiv.  32. 

APHORISM  X.  '  •  AN"  ED.' 

WORLDLY    MIRTH. 

As  he  that  taketh  away  a  garment  in  cold  lueather,  and  as 
vinegar  upon  nitre,  so  is  he  that  singeth  songs  to  a  heaty  heart, 
Prov.  XXV.  20.  Worldly  mirth  is  so  far  from  curing  spiritual 
grief,  that  even  woridly  grief,  where  it  is  great  and  takes  deep 
root,  is  not  allayed  but  increased  by  it.  A  man  who  is  full  of 
inward  heaviness,  thf  more  he  is  encompassed  about  with 
mirth,  it  exasperates  and  enrages  his  grief  the  more  ;  like   in- 


mmmmmmfmatr^^mmim' 


Mk«aaWiMiMMMli< 


WW 


ih'': 


H 


AIDS   TO    RGFJLKCTION. 


'.; 


p'< 


eifcctual  weak  physic,  which  removes  not  the  humour,  but  stirs 
it  and  makes  it  more  unquiet.  But  spiritual  joy  is  seasonable 
for  all  estates :  in  prosperity,  it  is  pertinent  to  crown  and  sanc- 
tify all  other  enjoyments,  with  this  which  so  far  surpasses 
them  ;  and  in  distress,  it  is  the  only  Nepenthe,  the  cordial  of 
fainting  spirits:  so,  Psal.  iv.  7,  He  hath  put  joy  into  my  heart. 
This  mirth  makes  way  for  itself,  which  other  mirth  cannot  do. 
These  songs  are  sweetest  in  the  night  of  distress. 

There  is  something  exquisitely  beautiful  and  touching  in  the 
first  of  these  similes :  and  the  second,  though  less  pleasing  to 
the  imagination,  has  the  charm  of  propriety,  and  expresses  the 
transition  with  equal  force  and  liveliness.  A  grief  of  recent 
birth  is  a  sick  infant  that  must  have  its  medicine  administered 
in  its  Milk,  and  sad  Thoughts  are  the  sorrowful  Heart's  natu- 
ral food.  This  is  a  Complaint  that  is  not  to  be  cured  by  op- 
posites,  which  for  the  most  part  only  reverse  the  symptoms 
while  they  exasperate  the  Disease — or  like  a  rock  in  the  Mid 
Channel  of  a  River  swoln  by  a  sudden  rain-flush  from  the 
mountain,  which  only  detains  the  excess  of  Waters  from  their 
proper  outlet,  and  make  them  foam,  roar,  and  eddy.  The 
Soul  in  her  desolation  hugs  the  sorrow  close  to  her,  as  her 
sole  remaining  garment :  and  this  must  be  drawn  off  so  grad- 
ually, and  the  garment  to  be  put  in  its  stead  so  gradually  slipt 
on  and  feel  so  like  the  former,  that  the  Suflerer  shall  be  sensi- 
ble of  the  change  only  by  the  refreshment.  The  true  Spirit 
of  Consolation  is  well  content  to  detain  the  tear  in  the  eye, 
and  finds  a  surer  pledge  of  its  success  in  the  smile  of  Resig- 
nation that  dawns  through  that,  than  in  the  liveliest  shows  of 
a  forced  and  alien  exhilaration. 

APHORISM  XI.  EDITOR. 

Plotinus  thanked  God,  that  his  Soul  was  not  tied  to  an  im- 
mortal body. 

APHORISM    XII.  L.  AND  Ell. 

What  a  full  Confession  do  we  make  of  our  dissatisfaction 
with  the  Objects  of  our  bodily  senses,  that  in  our  attempts   U> 


itl. 


ll 


m 


l»^B'"«!«*«."!^M^'i«"'r-»'S9»- 


MORAL    AND    REMGIOUS    APllORIHMfl. 


m 


humour,  but  stirs 
joy  is  seasonable 
crown  and  sanc- 

so  far  surpasses 
;,  the  cordial  of 
9y  into  my  heart. 
mirth  cannot  do. 
rcss. 

id  touching  in  the 
I  less  pleasing  to 
ind  expresses  the 
^  grief  of  recent 
inc  administered 
ful  Heart's  natu- 

be  cured  by  op- 
ic  the  symptoms 
rock  in  the  Mid 
»-flush  from  the 
V^aters  from  their 
and  eddy.  The 
}  to  her,  as  her 
rawn  off  so  grad- 
so  gradually  slipl 
er  shall  be  sensi- 

The  true  Spirit 
tear  in  the  eye, 
smile  of  Resig- 
vclicst  shows   of 


EDITOR. 

lot  tied  to  an  im- 


L.  AND  Kn. 

Lir  dissatisfaction 
1  our  attempts   to 


express  what  we  conceive  the  Best  o(  Beings,  and  tlie  great- 
est of  Felicities  to  be,  we  describe  by  the  exact  Contraries  of 
all,  that  we  experience  here — the  oi.e  as  //ifinite,  //icompre- 
hensiblc,  immutable,  &c.  the  other  as  j«corruptible,«ndefded, 
iind  that  passeth  not  away.  At  all  events,  this  Coincidence, 
say  rather,  Identity  of  Attributes  is  sufficient  to  apprize  us, 
that  to  be  inheritors  of  Bliss  we  must  become  the  children  of 
Cod. 

This  Remark  of  Leighton's  is  ingenious  and  startling.  Ano- 
ther, and  more  fruitful,  perhaps  more  solid,  inference  from  the 
fact  would  be,  that  there  is  something  in  (he  human  mind 
which  makes  it  know  (as  soon  as  it  is  sufficiently  awakened 
to  reflect  on  its  own  thoughts  aid  notices),  that  in  all  finite 
Quantity  there  is  an  Infinite,  in  all  measures  of  Time  an  Eter- 
nal ;  that  the  latter  are  the  basis,  the  substance,  the  true  and 
abiding  realitij  of  the  former  ;  and  that  as  we  truly  are,  only 
as  far  as  God  is  with  us,  so  neither  can  we  truly  possess  (i.  e. 
enjoy)  our  Being  or  any  other  real  Good,  but  by  living  in  the 
sense  of  his  holy  presence. 

A  Life  of  VV^ickedness  is  a  Life  of  Lies:  and  an  Evil  Be- 
ing, or  the  Being  of  Evil,  the  last  and  darkest  mystery. 


APHORISM  Xlir. 


I.EIGHTAN. 


THE    WISEST    USE    OF    THE    IMAGINATION. 

It  is  not  altogether  unprofitable  ;  yea,  it  is  great  wis<Iom  in 
Christians  to  be  arming  themselves  against  such  temptations 
as  may  befal  them  hereafter,  though  they  have  not  as  yet 
met  with  them  ;  to  labour  to  overcome  them  before-hand,  to 
suppose  the  hardest  things  that  may  be  incident  to  them,  and 
to  put  on  the  strongest  resolutions  they  can  attain  unto.  Yet 
all  that  is  but  an  imaginary  effort ;  and  therefore  there  is  no 
assurance  that  the  victory  is  any  more  than  imaginary  too, 
till  it  come  to  action,  and  then,  they  that  have  spoken  and 
thought  very  confidently,  may  prove  but  (as  one  said  of  the 
Athenians)  forles  in  tabula,  patient  and  courageous  in  picture, 
or  fancy  ;  .md  notwithstanding  .ill  (heir  .inns,  and  dexterity  in 


m 


■  iitr WMll*' 


-  I.  .i)J>Jl««M»«iBH»l 


pm 


••RPfWPwap' 


5C 


AIDS   TO    REFLECTION. 


m 


handling  them   hy  way  ol  exercise,   may  be   foully  defeated 
when  they  are  to  fight  in  earnest.  % 


APHORISM  XIV, 


CDITOB. 


THE    LANGUAGE    OF    8CRIPTDRE.  ^ 

The  Word  of  God  speaks  to  Men,  and  therefore  it  speaks 
the   language  of  the  Children  of  Men.     This  just  and  preg- 
nant Thought  was  suggested  to    Leighton  by  Gen.  xxii.   12. 
The  same  Text  has  led  the  Editor  to  unfold  and  expand   the 
Remark. — On  moral  subjects,  the  Scriptures  speak  in  the  lan- 
guage of  the  Atteetions  which  they   excite  in  us ;  on  sensible 
objects,  neither  metaphysically,  as  they  are  known  by  supe- 
rior  intelligences :  nor   theoretically,  as  they  would   be  seen 
by  us  were  we  placed  in  the  Sun  ;  but  as  they  are  represented 
by  our  human  senses  in  our  present  relative  position.     Lastly, 
from  no  vain,  or  worse  than  vain,  Ambition   of  seeming  "to 
walk  on  the  Sea"  of  Mystery  in  my  way  to  Truth,  but  in  the 
hope   of  removing  a  difficulty   that   presses  heavily  on  the 
minds  of  many  who  in  Heart  and   Desire  are  believers,  and 
Avhich   long  pressed  on  my  own  mind,  1  venture  to  add :  that 
on  spinttml   things,  and  allusively  to  the  mysterious  union  or 
conspiration  of  the  Divine    witli  the  Human  in  the  Spirits  of 
the  Just,  spoken  of  in  Romans,  viii.  27.,  the  Word  of  God  at- 
tributes the  language  of  the  Spirit  sanctified  to  the  Holy  One, 
the  Sanctifier. 

Now  the  Spirit  in  Man  (that  is,  the  Will)  knows  its  own 
State  in  and  by  its  Acts  alone  :  even  as  in  geometrical  reason- 
ing the  Mind  knows  its  constructive  faculty  in  the  act  of  con- 
strijcting,  and  contemplates  the  act  in  the  product  (t.  c.  the 
mental  figure  or  diagram )  which  is  inscj)arable  from  the  act 
and  co-instantaneous. 

Let  the  Reader  join  these  two  positions  :  first,  that  the  Di- 
vine Spirit  acting  in  the  Human  Will  is  described  as  one  with 
the  Will  so  filled  and  actuated  :  secondly,  that  our  actions  are 
«he  means,  by  which  alone  the  Will  becomes  assured  of  its 
own  state  :  and  he  will  understaiid,  though  he  may  not  per- 
haps adopt  my  suggestion,  that  the  Verse,  in  which  God  speak- 


■x< 


foully  defeated 


EDITOB. 


erefore  it  speakn 
8  just  and  preg- 
»y  Gen.  xxii.   12. 
land  expand   the 
speak  in  the  lan- 
1  us ;  on  sensible 
known  by  supe- 
y  would   be  seen 
y  are  represented 
position.     Lastly, 
I   of  seeming  "to 
Truth,  but  in  the 
s  heavily  on  the 
ire  believers,  and 
iture  to  add  :  that 
•sterious  union  or 
1  in  the  Spirits  of 
:  Word  of  God  at- 
1  to  the  Holy  One, 

11)  knows  its  own 
eonietrical  reason- 
'  in  the  act  of  con- 
product  (t.  c.  the 
•able  from  the  act 

:  first,  that  the  I)i- 
cribed  as  one  with 
hat  our  actions  are 
mes  assured  of  its 
h  he  may  not  per- 
il which  God  «j)C«ft- 


MOHAl.    AND    REMGIOrs    APHORISMS. 


fiT 


ing  of  himself  says  to  Abraham,  Now  1  knoiv  that  tliciit  fcar- 
est  (iod,  f.ceinfj  thou  hast  not  withlield  thy  Son,  thy  only  Son 
from  me — may  he  more  than  n\eve\y  figurative .  An  accom- 
modation I  grant ;  but  in  the  fhing  expressed,  and  not  alto- 
gether in  the  Expressions.  In  arguing  with  infidels,  or  witii 
the  weak  in  faith,  it  is  a  part  of  religious  Prudence,  no  less 
than  of  religious  Morality,  to  avoid  whatever  looks  like  an 
evasion.  To  retain  the  literal  sense,  wherever  the  harmony 
of  Scripture  permits,  and  reason  does  not  forbid,  is  ever  the 
honester,  and  nine  times  in  ten,  the  more  rational  and  preg- 
nant interpretation. 

Of  the  Figures  of  Speech  in  the  sacred  Volume,  that  are 
only  Figures  of  Speech,  the  one  of  most  frequent  occurrence 
is  that  which  describes  an  effect  by  the  nime  of  its  most  usual 
and  best  known  cause  :  the  passages,  for  instance,  in  which 
Grief,  Fury,  Repentance,  &c.,  are  attributed  to  the  Deity. 
But  these  are  far  enough  from  justifying  th(  (I  had  almost 
said  dishonest)  fashion  of  metaphorical  Glosses,  in  as  well  as 
but  of  the  Church  ;  and  which  our  fashionable  Divines  have 
carried  to  such  an  extent,  as,  in  the  doctrinal  part  of  their 
Creed,  to  leave  little  else  but  Metaphors.  But  the  Reader 
who  wishes  to  find  this  latter  subject,  and  that  of  the  Apho- 
rism, treated  more  at  large,  is  referred  to  Southey's  Omniana, 
Vol.  U,  p.  7—12.  and  to  the  Note  in  p.  62—67.  of  (he  Edi- 
tor's second  Lay-Sermon [.'J3]. 


APHORISM   XV. 


THE    CniUSTIAN    NO    STOIC. 


ANI>  ED. 


Seek  not  altogether  to  dry  up  the  stream  of  Sorrow,  but  to 
bound  it,  and  keep  it  within  its  banks.  Religion  doth  not  des- 
troy the  lile  of  nature,  but  adds  to  it  a  life  more  excellent  ; 
yea,  it  doth  not  only  permit,  but  requires  some  feeling  of  af- 
flictions. Instead  of  patience,  there  is  in  some  men  an  affect- 
ed pride  of  spirit  suitable  only  to  the  doctrine  of  the  Stoics  as 
it  is  usually  taken.  They  strive  not  to  feel  at  all  the  afflic- 
tions that  are  on  them ;  but  Avhere  there  is  no  feeling  at  all, 
there  can  be  no  patience. 


'"^v"i'»'gjir,r"v 


58 


A  ins    TO    RKI-I.ECT10S. 


i  L 


Of  Ihe   soots  of  ancient  philosophy  the    Stoic  is,  tloubllesB, 
the  nearest  to  Christianity.     Yet   even  to  this  Christianity  in 
fundamentally   opposite.     For  the  Stoic  attaches   the  highest 
honour  (or  rather  attaches  honour  solely)  to  the  person  that 
acts  virtuously  in  spite  of  his  feelings,  or  who  has  raisea  him- 
self above  the  oonlli.t  by  their  extinction;  while  Christianity 
instructs  us  to  place    small  reliance  on  a   Virtue  that  does  not 
begin  hy  bringing  the  Feelings  to  a  conformity  with  the  Com- 
mands of  the  Conscience.     Its  especial  aim,  its  characteristic 
operation,  is  to  moralize  the  affections.     The  Feelings,  that 
oppose  a  right  act,  must  be  wrong  Feelings.     1  he  act,  indeed 
whatever  the   Agent's  feelings  might  be,  ChrisUamty  would 
command  :  and  under  certain  circywistances  wooW  both  com- 
mand and  commend  it,-commend   it,  as  a  Ircalthfu     symp- 
tom  in   a  sick  Patient;  and  command  it,  as  one  of  the  ways 
and  means  of  changing  the    Feelings,  or  displacinft  i»iem  by 
calling  up  the  opposite. 

APHORISM  XVI.  i,r.ioHTOK. 

As  excessive  eating  or  drinking  both  makes  the  body  sickly 
and  lazy,  fit  for  nothing  but  sleep,  and  besots   the  mind,  as  i 
cloKS  up  with  crudities  the  way  through  which  the  spirit  should 
passr34],  bemiring  them,  and  making  them  move  heavily,  as  a 
coach  in  a  deep  way;  thus  doth  all   immoderate  use   of  the 
world  and  its  delight  wrong  the  soul  in  its  spiritual  condition, 
makes  it  sickly  and  feeble,  full  of  spiritual  <«stempers  and  in- 
activity, benumbs  the  graces  of  the  Spirit,   and  fills  the  soul 
with  sleepy  vapours,  makes  it  grow  secure  and  heavy  in  ^n  - 
ual  exercises,  and  obstructs  the  way  and  motion  of  the  Sp.r  t 
of  God,  in  the  Soul.     Therefore,  if  you  would   be   spiritual 
.    healthful,  and  vigorous,  and  enjoy  much  of  the  consolatmns  of 
Heaven,  be  sparing  and  sober  in  those  of  the  earth,  and  what 
you  abate  of  the  one,  shall  be  certainly  made  up  in  the  other. 

APHORISM  XVII  '  •  AN»»  ED. 

INCONSISTENCY. 

It  is  a  most  unseemly  and  unpleasant  thing,  to. sec  a  man's 
life  full  of  ups  and  downs,  one  step  like  a  Christi^j!,^and  ano- 


^^li|^. 


oic  is,  (loublless, 
b  Christianity  ia 
dies   the  highest 
I  the  person  that 
0  has  raised  him- 
/hile  Christianity 
tue  that  does  not 
ly  with  the  Cora- 
its  characteristic 
lie  Feelings,  that 
The  ad,  indeed, 
Ihristianity  would 
woMd  both  coin- 
healthful   symp- 
one  of  the  ways 
splacing,  J^em  by 
* 

I.r.lGHTOH. 

es  the  body  sickly 
ts   the  mind,  as  it 
h  the  spirit  should 
move  heavily,  as  a 
derate  use   of  the 
spiritual  condition, 
listempers  and  in- 
and  fills  the  soul 
nd  heavy  in  spirit- 
t)tion  of  the  Spirit 
ould   be   spiritual, 
the  consolations  of 
le  earth,  and  what 
ide  up  in  the  other. 

I..  AN1>  ED. 

ling,  to. see  a  man's 
Christian,  and  ano- 


MORAI,    A!»D    RKMOIOIN    APHORISMS. 


6fl 


tlu'r  like  a  worldling;  it   cannot  choose  but  both   pain  himsoll 
and  mar  tlie  edification  of  others. 

'I'he  same  sentiment,  only  with  a  special  ajjplication  to   the 
maxims  and  measures  of  our  Cabinet  and  vStatesmen,  had  been 
finely  expressed  by  a  sage  Fr>et   of  the  preceding  Ciencration, 
in  lines  which  no  Generation    will  find  inapplicable  or  super- 
annuated. , 

(Jod  and  the  World  we  worship  both  together, 

Draw  not  our  Laws  to  Him,  but  His  to  ours ; 
Untrue  to  both,  so  prosperous  in  neither. 

The  imperfect  Will  brings  forth  but  barren  Flowers! 
Unwise  as  all  distracted  Interests  be,  -  ; 

Strangers  to  God,  Fools  in  Humanity  : 
Too  good  for  great  things,  and  too  great  for  good. 
While  still,  "  I  dare  not"  waits  upon  "  I  wou'd." 


APHOUISM    XVII.     CONTINUED. 


I.KIOHTOIt. 


THE    ORDINARY    MOTIVE    TO     INCONSISTKNCV. 

What  though  the  polite  man  count  thy  fashion  a  little  odd 
and  too  jirccise,  it  is  because  he  knows  nothing  above  that  mo- 
del of  goodness  which  he  hath  set  himself,  and  therefore  ap- 
proves of  nothing  beyond  it :  he  knows  not  God,  and  there- 
fore doth  not  discern  and  esteem  what  is  most  like  Him. 
When  courtiers  come  down  into  the  country,  the  common 
home-bred  people  possibly  think  their  habit  st-ange  ;  but  they 
care  not  for  that,  it  is  the  fashion  at  court.  What  need,  then, 
that  Christians  should  be  so  tender-foreheaded,  as  to  be  put 
out  of  countenance  because  the  world  looks  on  holiness  as  a 
singularity  .'  It  is  the  only  fashion  in  the  highest  court,  yea, 
of  the  King  of  Kings  himself. 

APHORISM  XVIII.  LEiGHToif. 

SUPERFICIAL     RECONCILIATIONS,     AND    TliE    SELF     DECEIT    IN 

FORGIVING. 

When,  after   Mirianccs,  men  arc  brou-ht  to   an  agreement, 


.   L 


uM^'* 


■:    !  ■ 


(50 


AlO-    TO    RKlI.KCnoN. 


they  arc!  nmch  subject  to  this,  mthi r  to  rover  their  riniaiiiiiif; 
iiialifcs  with  superficial  verl>al  lor^iveness,  than  io  (lisU)dpi: 
them,  and  free  the  heart  of  them.  This  is  a  poor  self-deceit. 
As  the  nhilosopher  said  to  him,  who  heing  ashamed  that  he  was 
espiedhy  him  in  a  tavern  in  the  outer  room,  withdrew  him- 
self to  the  inner,  he  called  after  him,  '  That  is  not  the  way 
'out;  the  more  you  tjo  that  way,  you  will  he  the  further  in!' 
So  when  hatreds  are  upon  admonition  not  thrown  out,  hut  re- 
tire inward  to  hide  the.uselves,  they  j^iow  deeper  and  strong- 
er than  before ;  and  tliose  constrained  semblances  of  recon- 
cilement arc  but  a  fa'.se  healinii,  do  but  skin  the  wound  over, 
and  therefore  it  usuuUy  breaks  forth  worse  again. 


,\l»H()iUSM   Xl\. 


i.Ki(i:iT()i». 


m 


m:h 


OK     THK    WORTH    AM)    THK    lUTIKS    Ol*    THE    PKHACMEH. 

'I'he  stream  of  cii:Htom  and  ow  profesMon  brinu;  us  to  (he 
I'reachingollhe  Word,  and  we  sit  «put  our  hour  under  the  sound  ; 
but  how  feu  consKhn-  and  prize  it  as  the  great  ordinance  of 
(iod  for  the  salvation  of  souls,  the  beginner  and  the  sustainer 
of  the  Divine  life  of  grace  within  us  !  And  certainly,  until 
we  have  these  thoughts  of  it,  and  seek  to  feel  it  thus  ourselves, 
although  we  hear  it  most  fietiuently,  and  let  slip  no  occasion, 
yea,  hear  it  with  attention  and  some  present  dcUght,  yet  still 
we  miss  the  right  use  of  it,  and  turn  it  from  its  true  end,  while 
wc  take  it  not  as  thai  ingrafted  word  which  is  able  to  saveonr 
souls,  James  i.  21. 

Thus  ought  they  who  preach  to  speak  the  word  ;  to  endeav- 
our their  utmost  to  accommodate  it  to  this  end,  that  sinners 
may  be  converted,  begotten  again,  and  believers  nourished 
and  strengthened  in  their  spiritual  life  ;  to  regard  no  lower  end, 
but  aim  steadily  at  that  mark.  Their  hearts  and  tongues  ought 
to  he  set  on  fue  with  holy  zeal  for  God  and  love  to  souls, 
kindled  by  the  Holy  tlhost,  that  came  down  on  the  apostles  in 
the  shape  of  fiery  tongues. 

And  those  that  hear,  should  remember  this  as  the  end  of 
their  hearing,  that  they  may  receive  spiritual  life  and  strength 
by  the  word.     Fov  though  it  seems  a  ju-or  drspicalilc  tjusiness. 


'"i«i,\-, 


1. 


I 


MORAL    AND    RKLIOIOU8    Al'IIOKISM!*. 


t>l 


their  ri-niainiii^ 
liau  lo  (lislodpo 
>oor  self-deceit, 
aed  that  he  was  « 
withdrew  hiiii- 
is  not  the  way 
the  further  in !' 
»wii  out,  hut  re- 
'per  and  stroni;- 
^nees  ol  recoii- 
lu'.  wound  over, 
lin. 

I.KKi'.iTorf. 
3    IMIKACIIKH. 

irinu;  ua  to  the 
Muler  the  sound  ; 
at  ordinance  of 
nd  the  susta'uer 
1  certainly,  until 
t  thus  ourselves, 
slip  no  occasion, 
Iclij^ht,  yot  still 
s  true  end,  while 
(  able  to  save  ow 

,rord  ;  to  cndeav- 
Mid,  that  sinners 
evers  nourished 
rd  no  lower  end, 
nd  tongues  ought 
id  love  to  souls, 
m  the  apostles  in 

lis  as  the  end  of 
life  and  strength 
ipicalilc  Ijubincss, 


that  a  frail  sinful  man  like  yourselves  should  speak  n  iew 
words  in  your  hearing,  yet,  look  upon  it  as  the  way  wherein 
(Jod  conummicates  happiness  to  those  who  helieve,  and  works 
that  helieving  unto  happiness,  alters  the  whole  frame  of  the 
8oid,  and  niakes  a  new  creation,  as  it  hegets  it  again  to  the  in- 
heritance of  glory.  Consider  it  thus,  which  is  its  true  notion  ; 
and  then,  what  can  be  so  piecious  ? 

AIMIOUIS.M  XX.  i,Ki(»iiT(»!». 

The  dilTerence  is  great  in  our  natural  life,  in  some  persons 
especially  ;  tha»  they  who  in  infancy  were  so  feehle,  and  wrap- 
ped up  as  otiiers  in  swacUlling  clothes,  yet,  afterwards  come  to 
excel  in  wisdom  and  in  the  knowledge  of  sciences,  or  to  he 
connnandcrs  of  great  armies,  or  to  he  kings  :  i)ut  the  distance 
is  far  greater  and  more  admirable,  betwixt  the  small  begin- 
nings of  grace,  and  our  after  perfection,  that  fulness  of  knowl- 
edge that  we  look  for,  and  that  cro>vn  of  immortality  which 
all  they  arc  born   to,  who  are   born    of  (iod. 

Hut  as  in  the  faces  or  actions  of  some  children,  characters 
and  presages  of  their  after  greatness  have  appeared  (as  a  sin- 
gidar  beauty  in  Moses's  face,  as  they  write  of  him,  and  as  Cy- 
rus was  made  king  among  the  shepherd's  children  with  whom 
he  was  brought  up,  &c.)  so  also,  certaiidy,  in  these  chihiren 
of  God,  there  be  some  characters  and  evidences  that  they  are 
born  for  Heaven  by  their  new  birth.  That  holiness  and  meek- 
ness, that  patience  and  faith  which  shine  in  the  actions  and 
sufferings  of  the  saints,  are  characters  of  their  Father's  image, 
and  show  their  high  original,  and  foretel  their  glory  io  come  ; 
Huch  a  glory  as  doth  not  only  surpass  the  world's  thoughts,  but 
the  thoughts  of  the  children  of  (iod  themselves.  1.  John 
iii.  3. 

<;OMMENT.        \:^  ^ 
ON    AN    INTERMEOIATE  STATE    OR  STATE  OF  TRANSITION    IROM 
MORALITY    TO    SPIRITUAL    RELIGION. 

This  Aphorism  would,  it  may  seem,  have  been  placed  more 
fitly  in  the  Chapter  following.     In  placing  it  here,  1  have  been 


1 


I. 


«v 


CI 


AIDit    TO    HKKLHrTIOM.       i   ^ 


df'tvriiilneti   by  the   following   Convictions :  1 .  Kvery  Slate, 
and  ronsiMinontly  that  which  we  huve  dcscrihcd  as  the  State 
of  Rfligious  \forality,  which  is  not  piogrP»»iv«;,i»  dead  or  ic- 
tio^nde.     '*'    As  i  pledge  of  this  progression,  or,  at  least,   as 
the  form  in   which  the  propulsive  tendency  shows  ilself,  there 
are  certain  Hopes,  Aspirations,  Yearnings,  that,  with  more  or 
less  of  consciousness,  rise  and  stir  in  the  Heart  of  true  moral- 
ity as  n*-'  u  My  as  the  Sap  in  the  full-formed  stem  of  a  Rose 
Hows  towards  the  Hud,  within  which  the  flower  is  maturing. 
3.    No  one,  whose  own  experience  authorizes  him  to  conlirm 
the  truth   of  this  statement,  can  have    heen  conversjint  with 
the  Volumes  of  Religious    Biography,  can   have  perused  (for 
instance)    the    Lives  of  Cranmer,  Ridley,   Latimer,  Wishart, 
Sir  Thomas  More,  Bernard  Gilpin,  Bishop  Bedel,  or  of  Egedc, 
Swart/,  and  the  Missionaries  of  the  Frozen  world,  without  an 
occasional  conviction,  that  these  men  lived  under  extraordina- 
ry inlluences,  that  in  each  instance  and  in  all  ages  of  the  Chris- 
tian iera  hear  the  same  characters,  and  both  in  tin-  accompa- 
niments and  the  results  evidently  refer  to  a  common  origin. 
And  what  can  this  be  ?  is  the  Question  that  must  needs  force 
itself  on  the  mind  in  the  first   moment  of  reflection  on  a  phe- 
nomenon so   interesting  and  apparently  so  anomalous.     The 
answer  is  as  necessarily  contained  in  one  or  the  other  of  two 
assumptions.     These  influences  are  either  the  Product  of  De- 
lusion   (Insania    Amah"-     and  the    Re-action  of  disordered 
Nerves),  or   they  argue  the  existence  of  a  Relation  to  some 
real   Agency,  distinct  from  what    is  experienced  or  acknowl- 
edged by  the  world  at  large,   for  which  as  not  merely  natural 
on  the  one  hand,  yet  not  assumed  to  be  niiraculous[S5]  on  the 
other,  we  have  no  apter  name  than  spintual.     Now  if  neither 
analogy  justifies  nor  the  moral  feelings  pernut  the  former   as- 
sumption ;  and   we  decide  therefore  in  favour  of  the  Reality 
of  a  State  other  and  higher  than  the  mere  Moral  Man,  whose 
Religion  [36]  consists  in  Morality,  has  attained  under   these 
convictions ;  can  the  existence  of  a  tramUhnal   state  appear 
other  th-in  probable  ?  or  that  these  very   Convictions,  when 
accomp;»nied  l>y  correspondent  di^i>o>ition?<  and  stirrings  of  the 


MOHAt.    AND    RKMUIOUS    AHHOKI»M!(. 


Oi 


.  Every  Slate,   '^ 
lod  as  tiie  State 
e,  is  dead  or  rc- 
or,  at  least,   a» 
3W8  ilself,  there 
a,  with  more  or 
t  of  true  moral- 
stem  of  a  Roae 
ker  is  maturing. 
I  him  to  confu'in 
conversant  with 
ive  perused  (for 
iitimer,  ^Vishart, 
lei,  or  ofEgedc, 
orld,  without  an 
dcr  extraordinu- 
s^cs  of  the  Chris- 
in  the  accompa- 
conimon  orijiin. 
must  needs  force 
lection  on  a  phe- 
nomalous.     The 
he  other  of  two 
!  Product  of  De- 
)n  of  disordered 
Relation  to  some 
ced  or  acknowl- 
t  merely  natural 
ulous[S5]  on  the 
Now  if  neither 
it  the  former  as- 
r  of  the  Reality 
[oral  Man,  whose 
net)  under   these 
nal   state  appear 
onvictions,  when 
id  stirrings  of  the 


Heart,  arc  among  the  Marks  and  Indications  of  tuch  a  stale  ? 
And  thinking  it  not  unlikely  that  amonfj;  the  Headers  of  this 
Volume,  there  may  he  found  some  Individuals,  whose  inward 
State,  though  disquieted  by  Doubts  and  oftener  still  perhaps 
by  blank  Misgivings,  may,  nevertheless,  betoken  the  com- 
raencf  mont  of  a  Transition  from  a  not  irreligious  Morality  to 
a  Spiritual  Religion,  with  a  view  to  their  interests  1  placed 
this  Aphorism  under  the  present  Head.  vt 

APHORISM    XXI.  LMOMTOK. 

The  most  approved  teachers  of  wisilom,  in  a  human  way, 
have  required  of  their  scholars,  that  to  the  end  their  mind* 
might  be  capable  of  it,  they  should  be  purified  from  vice  and 
wickedness.  And  it  was  Socrates's  custom,  when  any  one 
asked  him  a  question,  seeking  to  be  infornied  by  him,  before 
he  would  answer  them,  he  asked  them  concerning  their  own 
qualities  and  courae  of  life. 


APHORISM  XXII. 


-.  1. 


t,.  AND  r.n. 


KNOWl.KDOE    NOT    THB    UKTIMATB    ENB    OK     RKMGIOUS    PUR- 

8UITB. 

The  Hearing  and  Reading  of  the  Word,  under  which  I 
romprizp  theological  studies  generally,  are  alike  defective 
when  pursued  wlffwut  increase  of  Knowledge,  and  when  pur- 
sued chiefly  M  increase  of  Knowledge.  To  seek  no  more 
than  a  present  delight,  that  evanisheth  with  the  sound  of  th«^ 
words  that  die  in  the  air,  is  not  to  desire  the  word  as  meat, 
but  as  music,  as  Ciod  tells  the  prophet  Ezekiel  of  his  people, 
Ezek.  xxxiii-  32.  And  lo,  thou  art  unto  them  as  a  very  lovely 
song  of  one  that  hath  a  pleasant  voice,  andean  play  well  upon 
an  instrument ;  for  they  hear  thy  words,  and  they  do  them 
not.  To  desire  the  word  for  the  increase  of  knowledge,  al- 
though this  is  necessary  and  commendable,  and,  being  rightly 
qualified,  is  a  part  of  spiritual  accretion,  yet,  take  it  as  going 
no  further,  it  is  not  the  true  end  of  the  word.  Nor  is  the 
venting  of  that  knowledge  in  speech  and  frequeni  discourse 
of  the  word  and  the  divine  truths  that  are  in  it  ;  which,  whore 


■WA^WJ^tiawii  )■»  i#»tMw 


-He*# .  ^^t*ywf  •"• 


64 


*  AIDS    TO    REFLECTION. 


•4,. 


it  is  governed  with  Christian  prudence,  is  not  to  be  despised 
but  commended ;  yet,  certainly,  the  highest  knowledge,  and 
the  most  frequent  and  skilful  speaking  of  the  word,  severed 
from  the  growth  here  mentioned,  misses  the  true  end  of  the 
word.  If  any  one's  head  or  tongue  should  grow  apace,  and 
all  the  rest  stand  at  a  stay,  it  would  certainly  make  him  a  mon- 
ster ;  and  they  are  no  other,  who  are  knowing  and  discour- 
sing Christians,  and  grow  daily  in  that  respect,  but  not  at  all 
in  holiness  of  heart  and  life,  which  is  the  proper  growth  of  the 
children  of  God  Apposite  to  their  case  is  Epictetus's  com- 
parison of  the  sheep  ;  they  return  not  what  they  eat  in  grass, 
but  in  wool. 

APHORISM  XXIII.  LEioiiTON. 

THR    SUM    OP    CHURCH    HISTORY. 

In  times  of  i>eace,  the  Church  may  dilate  more,  and  build 
as  it  were  into  breadth,  but  in  times  of  trouble,  it  arises  more 
in  height;  it  is  then  built  up  Awards  :  as  in  cities  where  men 
are  straitened,  they  build  usually  higher  than  in  the  country. 


APHORISM  XXIV. 


L.  AND  I.D. 


rjf'^ 


WORTHY    TO    BE    FRAMED    AND    HUNG   UP    IN  THE    LIBRARY  OF 
EVERY     THEOLOGICAL    STUDENT. 

Where  there  is  a  great  deal  of  smoke,  and  no  clear  flame, 
it  argues  much  moisture  in  the  matter,  yet  it  witnesseth  cer- 
tainly that  there  is  fire  there  ;  and  therefore  dubious  question- 
ing is  a  much  better  evidence,  than  that  senseless  deadnes^ 
which  most  take  for  believing.  Men  that  know  nothing  in 
sciences,  have  no  doubts.  He  never  truly  believed,  who  was 
not  made  first  sensible  and  convinced  of  unbelief. 

Never  be  afraid  to  doubt,  if  only  you  have  the  disposition 
to  believe,  and  doubt  in  order  that  you  may  end  in  believing 
the  Truth.  I  will  venture  to  add  in  r.iy  own  name  and  from 
my  own  conviction  the  following  : 

APHORISM  \X\'.  KiMTOR. 

Up,  who  bogins  by  loving   Christianity  hotter  than  Truth, 


*  it  'P  } 


^i 


i 


—*r-**^i    -^rr--' 


to  be  despised 
knowledge,  and 
:  word,  severed 

true  end  of  the 
row  apace,  and 
lake  him  a  mon- 
ig  and  discour- 
•t,  but  not  at  ail 
er  growth  of  the 
^pictetus's  com- 
ley  eat  in  gvass, 


LEIGIITON. 

more,  and  build 
,e,  it  arises  more 
ies  where  men 
in  the  country. 

I,.  AND  lD, 
HE    LIBRARY  OF 

r. 

I  no  clear  flame, 
t  witnesseth  cer- 
lubious  question- 
iseless  deadnesa 
know  nothing  in 
lieved,  who  was 
lief. 

J  the  disposition 
end  in  believing 
I  name  and  from 


KDITOR. 

tter  than  Truth, 


MORAL    AX»    RELIGIOUS    APHORISMS. 


65 


will  proceed  by    loving  his  own  Sect   or  Church  belter  than 
Christianity,  and  end  in  loving  himself  better  than  all. 


APHOIUSM  XXVI. 


h.  AND  F.n. 


THE  AHSENCK  OF  UISl'UTES,  AND  A  GENERAL  AVERSION  TO 
RELlUIOUa  CONTROVERSIES,  NO  I'ROOF  OF  TRUE  UNANIM- 
ITY. 

The  boasted  Pcaceablenoss  a!)out  (questions  of  Faith  too 
often  proceeds  from  a  superficial  Temper,  and  not  seldom  from 
a  su|)ercilious  Disdain  of  whatever  has  no  marketable  use  or 
value,  and  from  indillerence  to  Religion  itself.  Toleration  is 
an  Herb  of  spontaneous  growth  in  the  soil  of  Indilferenco  ; 
but  the  Weed  has  none  of  the  Virtues  of  the  IMcdicinal  Plant, 
reared  by  Humility  in  the  Garden  of  Zeal.  Those,  who  re- 
gard Religions  as  matters  of  Taste,  may  consistently  include 
all  religious  difTcrences  in  the  old  Adage,  De  gustibus  non  est 
disputandum.  And  many  there  be  among  these  of  Gallio's 
temper,  who  care  for  none  of  these  things,  and  who  account 
all  questions  in  religion,  as  he  did,  but  matter  of  words  and 
names.  And  by  this  all  religions  may  agree  together.  Hut 
that  were  not  a  natural  union  produced  by  the  active  heat  of 
the  spirit,  but  c  confusion  rather,  arising  from  the  want  of  it ; 
not  a  knitting  together,  but  a  freezing  together,  as  '^old  con- 
gregates all  bodies,  how  heterogeneous  soever,  sticks,  stones, 
and  water ;  but  heat  makes  first  a  separation  of  different 
things,  and  then  unites  those  that  are  of  the  same  nature. 

IVIuch  of  our  common  union  of  minds,  I  fear,  proceeds  from 
no  other  than  the  aforementioned  causes,  want  of  knowledge, 
and  want  of  affection  to  religion.  You  that  boast  you  live 
conformably  to  the  ajpointments  of  the  Church,  and  that  no 
one  hears  of  your  noise,  we  may  thank  the  ignorance  of  youi 
minds  for  that  kind  of  quietness. 

Tile  preceding  Extract  is  particularly  entitled  to  ouj-  serious 
reflections,  as  in  a  tenfold  degree  more  applicable  to  the  pre- 
sent times  than  to  the  age  in  which  it  was  written.  We  all 
know,  that  Lovers  are  apt  to  take  offence  and  wrangle  on  oc- 
casions that  perhaps  arc  but  trifles,  and  which  af    iredly  ^>onld 


;|]-f 


66 


AIDS  TO   RKFLKCTION, 


appear  such  to  those  who  regard  Love  itself  as  Folly.  These 
Quarrels  may,  indeed,  be  no  proof  of  Wisdom :  but  still,  m 
the  imperfect  state  of  our  Nature  the  entire  absence  of  the 
same,  and  this  too  on  far  more  serious  provocations,  would 
excite  a  strong  suspicion  of  a  comparative  indifference  in  the 
Parties  who  can  love  so  coolly  where  they  profess  to  love  so 
well.  I  shall  believe  our  present  religious  Tolerancy  to  pro- 
ceed from  the  abundance  of  our  charity  and  good  sense,  when 
1  see  proofs  that  we  are  equally  cool  and  forbear  ing  as  Liti- 
gants and  Political  Partizans. 


APHORISM  XXVII. 


LEIAHTON. 


THH   INFLUENCE   OF   WORLDLY  VIEWS  (oR  WHAT    ARE   CALLED 

A  man's  prospects  in  life),  the  bane  of  the  christian 

MINISTRY. 

It  is  a  base,  poor  thing  for  a  man  to  seek  himself  :  far  be- 
low that  royal  dig.  ity  that  is  b^re  put  upon  Christians,  and 
that  priesthood  joined  with  it.  Under  the  Law,  those  who 
were  squint-eyed  were  incapable  of  the  priesthood  :  truly, 
this  squinting  toward  our  own  interest,  the  looking  aside  to 
that  in  God's  affairs  especially,  so  deforms  the  face  of  the  soul, 
that  it  makes  it  altogether  unworthy  the  honour  of  this  spirit- 
ual priesthood.  Oh  !  this  is  a  large  task,  an  infinite  task.  The 
several  creatures  bear  their  part  in  this;  the  sun  says  eome- 
what,  and  moon  and  stars,  yea,  the  lowest  have  some  share  in 
it ;  the  very  plants  and  herbs  of  the  field  speak  of  God ;  and 
ye't,  the  very  highest  and  best,  yea  all  of  them  together,  the 
whole  concert  of  Heaven  and  earth,  cannot  show  forth  all  His 
praise  to  the  full.  No,  it  is  but  a  part,  the  smallest  part  of  that 
glory,  which  they  can  reach. 

APHORISM  XXVIII.  LEioHTON. 

DESPISE   none:    despair   or   NONE. 

The  Jews  would  not  willingly  tread  upon  the  smallest  piece 
of  paper  in  their  way,  but  took  it  up ;  for  possibly,  said  they, 
the  name   of  God  msy  be  on  it.     Though  there   was  a  httle 


>^^\- 


»«l' 


1  Folly.  These 
n:  but  still,  in 
absence  of  the 
ocations,  would 
lifference  in  the 
•ofess  to  love  so 
olerancy  to  pro- 
jod  sense,  when 
[•bearing  as  Liti- 

LEISHTON. 

\T   ARE   CALLED 
!•  THE  CHRISTIAN 

himself :  far  be- 
Christians,  and 
Law,  those  who 
-iesthood  :  truly, 
looking  aside  to 
;  face  of  the  soul, 
jur  of  this  spirit- 
nfinite  task.  The 
J  sun  says  eome- 
ve  some  share  in 
cak  of  God ;  and 
lem  together,  the 
how  forth  all  His 
lallest  part  of  that 


LEIBHTON. 


ONE. 


the  smallest  piece 
ossibly,  said  they, 
there   was  a  little 


\ 


I 


MORAL    AND    RELIGIOUS    APHORISMS. 


67 


superstition  in  this,  yet  truly  there  is  nothing  but  good  reli- 
gion in  it,  if  we  apply  it  to  men.  Trample  not  on  any  ;  there 
may  be  some  work  of  grace  there,  that  thou  knowest  not  of. 
The  name  of  God  may  be  written  upon  that  soul  thou  tread- 
est  on  ;  it  niay  be  a  soul  that  Christ  thought  so  much  of,  as  to 
give  His  precious  blood  for  it ;  therefore  despise  it  not. 


APHORISM  XXIX. 


LEIOHTON. 


MEW  OF  LEAST  MERIT  MOST  APT  TO  BE  CONTEMPTUOUS,  BE- 
CAUSE MOST  IGNORANT  AND  MOST  OVERWEENING  OF  THEM- 
SFLVES. 

,  Too  many  take  the  ready  course  to  deceive  themselves ;  for 
they  look  with  both  eyes  on  the  failings  and  defects  of  others, 
and  scarcely  give  their  good  qualities  half  an  eye,  while,  on 
the  contrary  in  themselves,  they  study  to  the  full  their  own 
advantages,  and  their  weaknesses  and  defects,  (as  one  says), 
they  skip  over,  as  children  do  their  hard  words  in  their  lesson, 
that  are  troublesome  to  read  ;  and  making  this  uneven  parallel 
what  wonder  if  the  Result  be  a  gross  mistake  of  themselves  ! 


APHORISM  XXX. 


LEIGIITOiV. 


VANITY  MAY  STRUT    IN    RAGS,    AND  HUMILITY  BE  ARRAYED    IN 
PURPLE  AND  FINE  LINEN. 

It  is  not  impossible  that  there  may  be  in  some  an  affected 
pride  in  the  meanness  of  apparel,  and  in  others,  under  either 
neat  or  rich  attire,  a  very  humble  unaffected  mind  :  using  it 
upon  some  of  the  aforementioned  engagements,  or  such  like, 
and  yet,  the  heart  not  at  all  upon  it.  Magnus  qui  fictilibus 
vtitur  tanquatn  argento,  nee  ill  minor  qui  argento  tanquam 
fictilibus^  says  Seneca:  Great  is  he  who  enjoys  his  earthen- 
ware as  if  it  were  plate,  and  not  less  great  is  the  man  to  whom 
all  his  plate  is  no  more  than  earthenware. 

APHORISM  XXXI.  I..  AND  ED. 

OF  DETRACTION  AMONG  RELIGIOUS  PROFESSORS. 

They  who  have  r.ttained  to  a  self-pleasing  pitch  of  civility 
or  foraial  religion,  hx>e  usually  that  point  of  presumption  with 


-r-t: -'^..■•■.'■fH 


***.rt..V«*tri<*J>*''  ■* 


fi.' 


t 


Xv\ 


,gg  4IDS    TO    RKFLECTION. 

it,  that  they  make  their  own  size  the  model  and  rule  to  exam- 
ine all  bj-.  What  is  below  it,  they  condemn  indeed  as  pro- 
fane ;  but  what  is  beyond  it,  they  account  needless  and  afTccted 
prcciseness :  and  therefore  are  as  ready  as  others  to  let  fly 
invectives  or  bitter  taunts  against  it,  which  are  the  keen  and 
poisoned  shafts  of  the  tongue,  and  a  perseoution  that  shall  be 
called  to  a  strict  account. 

The  slanders,  perchance,  may  not  be  altogether  forged  or 
untrue :  they  may  be  the  implements,  not  the  inventions  of 
Malice.  But  they  do  not  on  this  account  escape  the  guilt  of 
Detraction.  Rather,  it  is  characteristic  of  the  evil  spirit  in 
question,  to  work  by  the  advantage  of  real  faults  ;  but  these 
stretched  and  aggravated  to  the  utmost.  It  is  not  expressi- 
ble HOW  DEEP  A  WOUND  A  iONGUE  SHaRPE\ED  TO  THIS  WORK 
WILL  GIVE,  WITH  NO  NOISE  AND  A   VERY  LITTLE   WORD.        This 

is  the  true  whiit  gunpowder,  which  the  dreaming  Projectors  of 
silent  Mischiefs  and  insensible  Poisons  sought  for  in  the  Lab- 
oratories  of  Art  and  Nature,  in  a  World  of  Good;  but  which 
was  to  be  found,  in  its  most  destructive  form,  in  "  the  World 
of  Evil,  the  Tongue." 


AI'lIORISMlXXXII. 


LKIGIITOK. 


THE    REMEDY. 

All  true  reincf'.y  must  begin  at  the  heart ;  otherwise  it  will 
be  but  a  mountebank  cure,  a  false  imagined  conquest.  The 
weights  and  wheels  are  f/iere,  and  the  clock  strikes  according 
to  their  motion.  Even  he  that  speaks  contrary  to  what  is 
within  him,  guilefully  contrary  to  his  inward  conviction  and 
knowledge,  yet  speaks  conformably  to  what  is  within  him  in 
the  temper  and  frame  of  his  heart,  which  is  double,  a  hmrl 
and  a  heart,  as  the  Psalmist  hath  it,  Psal.  xii.  2. 

APHORISM  XXXIII.  h.  AND  ED. 

It  is  an  argument  of  a  candid  ingenuous  mind,  to  delight  in 

the  good  name  and  commendation  of  others  ;  to  pass  by  their 

defects,  and  take  notice  of  their  virtues ;  and  to  speak  and 

hear  of  those  willingly,  and  not  endure  cither  to  speak  or  heai 


*i 


lid  rule  to  exam- 
1  indeed  as  pro- 
llessand  aflceted 
others  to  let  fly 
re  the  keen  and 
ion  that  shall  be 

gcther  forged  or 
le  inventions  of 
scape  the  guilt  of 
le  evil  spirit  in 
iiults  ;  but   these 

IS  NOT  EXPRESSI- 
CD  TO  THIS  WOHK 

LE  WORD.  This 
ling  Projectors  of 
t  for  in  the  liab- 
lood ;  but  which 
I,  in  "  the  World 


LEIOIITOK. 

otherwise  it  will 
conquest.  The 
strikes  according 
trary  to  what  is 
d  conviction  and 
is  within  him  in 
i  double,  a  heart 
.2. 

L.  AND  F.D. 

lind,  to  delight  in 
;  to  pass  by  their 
nd  to  speak  and 
•  to  s^pcak  01  htai 


' 


MORAL    AND    RKLIOIOtTS    APHORISMS. 


69 


of  the  other  ;  for  in  this  indeed  you  may  be  little  less  guilty 
than  the  evil  speaker,  in  taking  pleasure  in  it,  though  you 
speak  it  not.  He  that  willingly  drinks  in  tales  and  calumnies, 
will,  from  the  delight  he  hath  in  evil  hearing,  slide  insensibly 
into  the  humor  of  evil  speaking.  It  is  strange  how  most  per- 
sons dispense  with  themselves  in  this  point,  and  that  in  scarce- 
ly any  societies  shall  we  find  a  hatred  of  this  ill,  but  rather 
some  tokens  of  taking  pleasure  in  it;  and  until  a  Christian  sets 
himself  to  an  inward  watchfulness  oter  his  heart,  not  suffering 
in  it  any  thought  that  is  uncharitable,  or  vain  self-esteem,  up- 
on the  sight  of  others'  frailties,  he  will  still  be  subject  to 
somewhat  of  this,  in  the  tongue  or  ear  at  least.  So,  then,  as 
for  the  evil  of  guile  in  the  tongue,  a  sincere  heart,  truth  in 
the  inward  parts,  powerfully  redresses  it ;  therefore  it  is  ex- 
pressed, Psal.  XV.  2.  That  speaketh  the  truth  from  his  heart  ; 
thence  it  flows.  Seek  much  after  this,  to  speak  nothing  with 
God,  nor  men,  but  what  is  the  sense  of  a  single  unfeigned 
heart.  O  sweet  truth  !  excellent  but  rare  sincerity !  he  that 
loves  that  truth  within,  and  who  is  himself  at  once  the  truth 
and  THE  LIFE,  He  alone  can  work  it  there !  Seek  it  of  him. 

It  is  characteristic  of  the  Roman  Dignity  and  Sobriety,  that 
in  the  Latin  to  favour  the  tongue  ( favere  linguae )  means,  to 
be  silent.  We  say.  Hold  your  tongue  !  as  if  it  were  an  in- 
juuction,  that  could  not  be  carried  into  effect  but  by  manual 
force,  or  the  pincers  of  the  Forefinger  and  Thumb  !  And  ve- 
rily— I  blush  to  say  it — it  is  not  Women  and  Frenchmen  only 
that  would  rather  have  their  tongues  bitten  than  bitted,  and 
feel  their  souls  in  a  strait-waistcoat,  when  they  arc  obliged  to 
remain  silent.  / 

APHORISM  XXXIV.  XEioHTON. 

ON  THE  PASSION  FOR    NEW  AND  STRIKING  THOUGHTS. 

In  conversation  seek  not  so  much  either  to  vent  thy  knowl- 
edge, or  to  increase  it,  as  to  know  more  spiritually  and  effec- 
tually what  thou  dost  know.  And  in  this  way  those  mean 
despised  truths,  that  every  one  thinks  he  is  sufficiently  seen 
in,  will  have  u   new  sweetness  and  use  in  them,  uhicli   thou 


70 


AIDS   TO   BEFLGCTION. 


i:'^ 


P'1i>  I 


didst  not  so  well  perceive  before  (for  these  flowers  cannot  be 
sucked  dry),  and  in  this  humble  sincere  way  thou  shalt  groio 
in  grace  and  in  knowledgt  too. 


APHORISM  XXXV. 


L.  AND  ED. 


THE  RADICAL  DIFFERENCK  BETWEEN  THE  GOOD  MAN    AND   THE 

VICIOUS    MAN. 

The   godly  man  hates  the  evil  he  possibly  by  temptation 
hath  been  drawn  to  do,  and  loves  the  good  he  is  frustrated  of, 
and,  having  intended,  hath  not  attained  to  do.     The  sinner, 
who  hath  his  denomination  from  sin  as  his  course,  hates  the 
good  which  sometimes  he  is  forced  to  do,  and  loves  that  sin 
which  many  times  he  docs  not,  either  wanting  occasion  and 
means,  so  that  he  cannot  do  it,  or  through  the  check  of  an  en- 
lightened  conscience  possibly  dares  not  do  ;  and  though   so 
bound  up  from  the  act,  as  a  dog  in  a  chain,  yet  the  habit,  the 
natural   inclination  and  desire  in  him,  is  still  the   same,   the 
strength  of  his  affection  is  carried  to  sin.     So  in  the  weakest 
sincere  Christian,  there  is  that  predominant  sincerity  and   de- 
sire of  holy  walking,  according  to  which  he  is  called  a  right- 
eous person,  the  Lord  is  pleased  to  give   him  that  name,  and 
account  him  so,  being  upright  in  heart,  though  often  failing. 

Leighton  adds,  "There  is  a  Righteousness  of  a  higher 
"  strain."  I  do  not  ask  the  Reader's  full  assent  to  this  posi- 
tion :  I  do  not  suppose  hini  as  yet  prepared  to  yield  it.  But 
thus  much  he  will  readily  admit,  that  here,  if  any  where,  we 
are  to  seek  the  fine  Line  which,  like  stripes  of  Light  in  Light, 
distinguishes,  not  divides,  the  summit  of  religious  Morality 
from  Spiritual  Religion. 

"  A  Righteousness  ( Leighton  continues),  that  is  not  in  him, 
but  upon  him.  He  is  clothed  with  it."  This,  Reader !  is  the 
controverted  Doctrine,  so  warmly  asserted  and  so  bitterly  de- 
cried under  the  name  of  "  imputed  righteousness."  Our 
learned  Archbishop,  you  see,  adopts  it ;  and  it  is  on  ihi?  ac- 
count principally,  thai  by  many  of  our  leading  Churchmen  his 
Orthodoxy  has  been  more  than  questioned,  and  his  name  put 
in  the  List  of  proscribed  Divines,  as  a  Calvinist,     That  Leigh- 


ji'^'X 


k 


MORAL    AND   REUOIOUS    APHORISMS. 


1 


flowers  cannot  l)C 
y  thou  shall  groiv 

L.  AND  ED. 
OD  MAN    AND    THE 

»ly  by  temptation 
le  is  frustrated  of, 

do.  The  sinner, 
course,  hates  the 
and  loves  that  sin 
iting  occasion  and 
le  check  of  an  en- 
) ;  and  though   so 

yet  the  habit,  the 
till  the  same,  the 
So  in  the  weakest 
:  sincerity  and  de- 
e  is  called  a  right- 
lim  that  name,  and 
igh  often  failing, 
isness  of  a  higher 

assent  to  this  posi- 
d  to  yield  it.  But 
,  if  any  where,  we 
!4  of  Light  in  Light, 

religious  Morality 

I,  that  is  not  in  him, 
'his.  Reader !  is  the 
and  so  bitterly  de- 
iTEOusNEss."  Our 
jnd  it  is  on  ihie  ac- 
ling  Churchmen  his 
d,  and  his  name  put 
inist,     That  Leigh- 


ton  attached  a  definite  sense  to  the  words  above  quoted,  it 
would  be  uncandid  to  doubt ;  and  the  general  Spirit  of  his 
Writings  leads  me  to  presume  that  it  was  compatible  with  the 
eternal  distinction  between  Things  and  Persons,  and  there- 
fore opposed  to  modem  Calvinism.  But  what  it  was,  I  have 
not  (I  own)  been  able  to  discover.  The  sense,  however,  in 
which  I  think  he  might  have  received  this  doctrine,  and  in 
which  I  avow  myself  a  believer  in  it,  I  shall  have  an  opportu- 
nity of  showing  in  another  place.  My  present  Object  is  to 
open  out  the  Road  by  the  removal  of  prejudices,  so  far  at 
least  as  to  throw  some  disturbing  Doubts  on  the  secure  Ta- 
king-f or- granted,  that  the  peculiar  Tenets  of  the  Christian 
Faith  asserted  in  the  Articles  and  Homilies  of  our  National 
Church  are  in  contradiction  to  the  Common  Sense  of  Man- 
kind. And  with  this  view,  (and  not  in  the  arrogant  expecta- 
tion or  wish,  that  a  mere  ipse  dixit  should  be  received  for  ar- 
gument) I  here  avow  my  conviction,  that  the  doctrine  of  im- 
puted Righteousness,  rightly  and  scripturally  interpreted,  is 
so  far  from  being  either  irrational  or  immoral,  tliat  Reason 
itself  prescribes  the  idea  in  order  to  give  a  meaning  and  an 
ultimate  Object  to  Morality  ;  and  that  the  Moral  Law  in  the 
Conscience  demands  its  reception  in  order  to  give  reality  and 
substantive  existence  to  the  idea  presented  by  the   Reason. 

APHORISM  XXXVI.  t.eiohton. 

Your  blessedness  is  not, — no,  believe  it,  it  is  not  where 
most  of  you  seek  it,  in  things  below  you.  How  car,  that  be  ? 
It  must  be  a  higher  good  to  make  you  happy. 

COMMENT. 

Every  rank  of  Creatures,  as  it  ascends  in  the  scale  of  Cre- 
ation, leaves  Death  behind  it,  or  under  it.  The  Metal  at  its 
height  of  Being  seems  a  mute  Prophecy  of  the  coming  Vege- 
tation, into  a  mimic  semblance  of  which  it  crystallizes.  The 
Blossom  and  Flower,  the  Acme  of  Vegetable  Life,  divides  in- 
to correspondent  Organs  with  reciprocal  functions,  and  by  in- 
stinctive motions  and  approximations  seems  impatient  of  that 


!(. 


72 


AIDS    TO    RKFLRCTIOV. 


i 


r    -' 


fixture,  by  whicli  it  is  dillcroiuicd  in  kind  from  the  flow  cr-sha- 
ped  Psyche,  that  lUittcrs  with  free  wing  al)(>ve  it.     And  won- 
derfully   in  the  insect  realm  doth  the  Irritability,  the   proper 
scat  of  Instinct,   while  yet  the  nascent   Sensii)ility  is  sid)ordi- 
nate<l  tliereto— most   wonderfully,  I  say,  doth  the  muscular 
■    fe  in  the  Insect,  and  the  nuisculo-artcrial  in  the  Bird,  imi- 
tale  and  typically    rehearse  the  adaptive  Understanding,   yea 
and  the  moral  afleclions  and  charities,  of  Man.     Let  us  carry 
ourselves  back,  in  spirit,  to  the  mysterious   Week,  the  tccm- 
inp  Work-days  of  the    Creator  :  as  ihoy  rose  in  vision  before 
the  eye  of  the  inspired   Historian  of  "the  Generations  of  the 
Heaven  and  the  Earth,  in  the  days  diat  the  Lord  God  made 
the    Earth  and  the  Heavens."     And  who   that  hath  watch- 
ed their  ways  with  an  understandinc;  heart,  could  contemplate 
the  filial  and    loval  Bee  ;  the  home-building,  wedded,  and  di- 
vorceless    Swallow ;  and  above    all  the  manifoldly  intelligent 
1371  Ant   tribes,  with  their  Commonwealths  and  Confcdera- 
iies  their  Warriors  and  Miners,  the  Husbondfolk,  that  fold  in 
their  tiny  flocks  on  the   honeyed  Leaf,  and  the  Virgin  Sisters 
with  the    holy  Instincts  of  Maternal   Ltve,  detached  and  in 
selfless  purity-and  not  say  to  himself.  Behold  the  Shadow  ol 
approaching  Humanity,  the    Sun  rising   from  behind,    in  the 
kiiulling   Morn   of  Creation!     Thus  all  lower   ^atures   find 
their  highest  Good  in  sem])lances  and  seekings  of  that  which 
is  higher  and  better.     All  things  stiive  to  ascend,  and  ascend 
in  their  striving.     And   shall  man  alone  stoop  ?  Shall  his  pur- 
suits  and  desires,  the  reflections  of  his  inward  hie,  be  like  the 
leflected    Image  of  a  Tree  on  the  edge  of  a  Pool,  that  grows 
downward,  and  seeks  a  ir.  ck  heaven  in  the  unstable  element 
beneath  it,  in  neighbourhood  with  the  slim   water-weeds  and 
oozy  bottom-grass  that  are  yet  better  than  itself  and  more  no 
ble  in  as  far  as    Substances  that  appear  as  Shadows  are  pre- 
ferable to  Shadows  mistaken  for  Substance  !     No !  it  must  be 
a  higher  good  to  make  you  happy.     While  you  labour  for  any 
thing  below  vour  proper  Humanity,  you  seek  a  happy  Lile  in 
the  region  of  Death.     Well  saith  the  moral  Poet— 

I'nless  above  liiiTtPclf  hn  fa"  .  -.. 

F.rccl  himself,  liow  nnnn  a  thins;  is  mmi ' 


I     I 


0^1, 


\K 


the  flowcr-sha- 
e  it.  And  woii- 
lity,  the  proper 
)ility  is  siibonli- 
h  the  imisciihir 
in  the  liinl,  inii- 
Icrstamling,  yea 
n.  Let  us  carry 
Veek,  the  tccm- 

in  vision  before 
jnerations  of  the 

Lord  God  made 
luit  hath  wateh- 
ould  contenipbtc 

wedded,  and  di- 
ifoldly  intelligent 
5  and  Confcdera- 
dfolk,  that  fold  in 
he  Virgin  Sisters 

detached  and  in 
>ld  the  Shadow  of 
m  behind,  in  the 
ker  Natures  find 
ngs  of  tliat  which 
icend,  and  ascend 
ip  ?  Shall  his  pur- 
rd  lil'e,  be  like  the 
I  Pool,  that  grows 
I  unstable  element 

WJitcr-wceds  and 
tself  and  more  no 

Shadows  are  prc- 

No !  it  must  be 

you  Ifibour  for  any 

ck  a  happy  Life  in 

I  Poet— 


MOIIAI.    AVn    HKI.IfilOl'S    AIMIOHISMS.  T.-j 

^     '  AI'IIOKISM  XXX Vir.  I.EIO..TO.N. 

There  is  an  imitation  of  men  that  is  impious  and  wiikcd, 
which  fOMsists  in  taking  the  copy  of  their  sins.  Again,  iherj 
IS  an  imitation  which  though  not  so  grossly  evil,  yet,  is  poor 
and  servile,  being  in  .nean  things,  yea,  sometimes  desoen<ling 
lo  nnitale  the  very  imperfections  of  othcirs,  as  fancying  some 
(•omehness  in  them ,  as  some  of  Hasil's  scliolars,  who  imitated 
his  slow  speaking,  which  he  had  a  little  in  the  extreme,  and 
could  not  help.  Hut  this  is  always  laudable,  and  worthy  of 
the  best  of  minds,  to  be  imitators  of  that  which  is  good 
wheresoever  they  fmd  it ;  for  that  stays  not  in  any  man's  per' 
son,  as  the  ultimate  pattern,  but  rises  to  the  highest  grace, 
bomg  man's  nearest  likeness  to  God,  His  imago  and  resem- 
blance, bearing  his  stamp  and  superscription,  and  belonging  pe- 
c-uharly  to  Ilim,  in  what  hand  soever  it  be  found,  as  carrving 
tJie  mark  of  no  other  owner  than  llim. 

APHORISM  XXXVIII.  ..F.GHTox. 

Those  who  think  themselves  high-spirited,  and  will  bear 
least,  as  tliey  speak,  are  often,  even  by  that,  forced  to  bow 
most,  or  to  burst  under  it ;  while  humility  and  meekness  es- 
eape  many  a  burden,  and  many  a  blow,  always  keeping  pace 
within,  and  often  without  too. 

APHORISM  XXXIX.  ..K.oHTo.y. 

Our  condition  is  universally  exposed  to  fears  and  troubles 
and  no  man  is  so  stupid  but  he  studies  and  projects  for  some 
«ence  against  them,  son.e  bulwark  to  break  the  incursion  of 
evils,  and  so  to  bring  his  mind  to  some  ease,  ridding  it  of  the 
fear  of  them.  Thus,  men  seek  safety  in  the  greatness,  or 
multitude,  or  supposed  faithfulness  of  friends ;  they  seek  by 
any  means  to  be  strongly  underset  Sis  way,  to  have  many  and 
powerful,  and  trust-worthy  friends.  But  wiser  men,  perceiv- 
ing the  unsafely  and  vanity  of  these  and  all  external  things, 
have  cast  about  for  some  higher  course.  They  see  a  necessi- 
ty of  withdrawing  a  man  from  externals,  which  do  nothing  but 
mock  and  deceive   those  most  who  trust  most   to  them ;  but 

10 


I 


I 


'  ;.A^.«^-wiwaT>  ■  •  -»  wpiKP^w^^^ 


,j  All)!«    TO    KEVLKCTION. 

Wi„^  l,i„.  M.,  /"."-'y,  »n-l  "■"''^,  '''"i  .,!.  „,„;  i,  ,u..l.. 

' ;,.:;!:r;r:::;r,rr;i::;ot>a;.u-K»-.*;; 

,„^  tiul;,    sliong  tnouft  without  ilo  assault 

;■■""'■  s:xr:i iru  -"" '"'"^^ -" »'^»  -,;■ 

'^'' ''"'.'"  ":^r:tw-«,,.hJ»n.c  higher..,..,,,.., 

piece  as  is  ii»  all  the  woi  lu,  ami  .^  ,^^.,.j. 

>viil  follow  of  itself. 

AI'IIOIUSM  XL.  '■'^•""^"^• 

WORLDLY    IKOUBLES    IHOLS. 

the  Hebrew  Language,  there  is  one  ^^^^^  "J  j  '  jf  V,„.,,, 
signifies  Tro«6fe«(Tc,.^^^^  „„, 

(MiphletzethandLm.mV     And-^^      nothing  but  anguish 
Idols  prove  so  to  us.      I  hey   Mi  ^^^  ^ 

and  Troubles,  w.th  --^-^f'^'  VoL  out  of  which  they 
but  to  befit  punishments  of  the    tony,* 

arise. 

APHORISM  XLI.  '•»"»"• 

.«.  answer-,  ^'''^  "f ."^f '^  J^e"  ite  *«  ""i"  »'  ">'' 

srr:»v::o^':°=.aj.o  »„,...  to 


i 


best   of  Uiem 
till)  80,  but   tbc 
;  there  is  iioth- 
out    against  the 
tbout  do  assault 
I  oiV  a  man  iVom 
1,1  not  on  tiuMU, 
in  as  unsettled  a 
u  higher  strength 
way  that  is  here 
Lord  your  Cod 
utter,  the  former 

I,F.UIHT<»N. 


lire   of  Power,  or 
,e  has  assured  us ) 
imes  for  hlols,   in 
its  primary   sense 
at  signify  Tenors 
ntainly.     All   our 
Dthingbut  anguish 
e  good  for  nothing 
>ut  of  which  they 


L.AND   ED. 
MFIDELS. 

58  is  usually  the  fit- 
re  the  holy  profes- 
her  the  main  or  the 
ly  do  any  thing  to 

do  it. 

in  the  regulating  of 
g  rational  answers, 


JIOIIAL    AND    UKLIUIUUS    AIMIOHISMU. 


75 


especially  in   Divine  ihin^^w ;  they    were   not  only   lost   upon 
(hem,  bni  religion  dishonored  by  the  conlest. 

or  this    sort  are  the  vulgar  HaileiH  at  Heligion,  the    i'oul- 
mouiiied  Heliers  of  the    Christian  Faitii  and  History.     Inipu- 
<l(!ntly    false  and  slanderous   Assertions  ran  be  nut  only    l)y 
As.s<-rtions  of  their  iiypudent  and   slanderous    falsehood;  and 
Christians  will   not,  must  not  condescend  to  this,     llow   can 
mere  Railing  l)e  answered  by  them  who  are  torbidden  to  re- 
turn a  railing  answer  f     Whether  or  on  what  provocations  such 
olVenders  may  be  punished  or  coerced  on  the  s(!ore  of  Incivili- 
ty, and    Ill-neighbourhood,  and  for  the  abatement  of  a  Nui- 
sance, as  in  the  case  of  other    Scolds  and  Endangerers  of  the 
public  I'eacc,  must  be  trusted  to  the  Discretion   of  the  Civil 
Magistrate.     Even  then,  there  is  danger   of  giving  them  im- 
portance, and  nattering  their  vanity,  by  attracting  attention  to 
their  works,  if  the   punishment  bo   slight;  and  if  severe,  of 
spreading  far  and    vide  (heir  reputation  as    Martyrs,  as   (he 
smell  of  a  dead  dog  at  a  distance  is  said  to  change  into  (hat  of 
Musk.     Experience  hitherto  seems  to  favour  the  plan  of  trea- 
ting these  Betes  puantes  and  Enfana  de  Diable,  as  their  four- 
footed  Bretliren,  the  SUink  and  Squash,  are  treated  [38]  by 
the  American  Woodmen,  who  turn  their  backs  upon  the  fetid 
Intruder,  and  make  appear  not  to  see  him,  even  at  the  cost  of 
suffering  him  to  regale  on  the  favourite  viand  of  these  animals, 
the  brains  of  a  stray  goose  or  crested  Thraso  of  the  Dunghill. 
At  all  events,  it  is  degrading  to   the  majesty,  and  injurious  to 
the  character  of  Religion,  to  make  its  safety  the  plea  for  their 
punishment,  or  at  all  to  connect  the  name  of  Christianity  with 
the   castigation  of  Indecencies   that  properly  belong  to   the 
Beadle,  and  the  perpetrators  of  which  would  have  equally  de- 
served his  Lash,  though  the  Religion  of  their  fellow  citizens, 
thus  assailed  by  them,  had  been  that  of  Fo  or  of  Jaggernaut. 

On  the  other  hand,  we  are  to  answer  every  one  that  in- 
quires a  reason,  or  an  account ;  which  .supposes  something  re- 
ceptive of  it.  We  ought  to  judge  ourselves  engaged  to  give 
it,  be  it  an  enemy  if  he  will  hear ;  if  it  gain  him  not,  it  may  in 
part  convince  and  cool  him  ;  much  more,  should  it  be  one  who 


7G 


AIDlt   TO   REFLECTION. 


ingenuously  inquires  for  satisfaction,  and  possibly  inclines  to 
receive  the  truth,  but  has  been  prejudiced  by  false  misrepresen- 
tations of  it. 


APHORISM  XLII. 


LEIUIITO.T, 


PASSION  NO  FRIEND  TO  TRUTH. 

Truth  needs  not  the  service  of  passion  ;  yea,  nothing  so 
disserves  it,  as  passion  when  set  to  serve  it.  The  Spirit  of 
truth  is  withal  the  Spirit  of  meekness.  The  Dove  that  rested 
on  that  great  Champion  of  truth,  who  is  The  Truth  itself,  is 
from  Him  derived  to  the  lovers  of  truth,  and  they  ought  to 
seek  the  participation  of  it.  Imprudence  makes  some  kind  of 
Christians  lose  much  of  their  labour,  in  speaking  for  religion, 
and  drive  those  further  off,  whom  they  y     uld  draw  into  it. 

The  confidence  that  attends  a  Christian's  belief  makes  the 
believer  not  fear  men,  to  whom  he  answers,  but  still  he  fears 
his  God,  for  whom  he  answers,  and  whose  interest  is  chief  in 
those  things  he  speaks  of.  The  soul  that  hath  the  deepest 
sense  of  spiritual  things,  and  the  truest  knowledge  of  Cod, 
is  most  afraid  to  miscarry  in  speaking  of  Him,  mos^  tender  and 
wary  how  to  acquit  itself  when  engaged  to  speak  of  and  for 
God[39]. 

.        APHORISM  XLIIL  I.SICHTOK. 

ON    TH*;    CONSCIENCE. 

It  is  a  fruitless  verbal  Debate,  whether  Conscience  be  a 
Faculty  or  a  Habit.  When  all  is  examined.  Conscience  will 
be  found  to  be  no  other  than  the  mind  of  a  man,  under  the 
notion  of  a  particular  reference  to  himself  and  his  own  ac- 
tions. 

COMMENT.  =  ,  , 

What  Conscience  is,  and  that  it  is  the  ground  and  antece- 
dent of  human  ( or  self- )  consciousness,  and  not  any  modifica- 
tion of  the  latter,  I  have  shown  at  large  in  a  Work  announced 
li)i'  the  Press,  and  described  in  the  Cliaptcr  following.  1  have 
selected  the  pieceding  E.\tnicl  an  an  Kxercise  (w   Kcllecdon  ; 


.<«&*.  '4  It  ■ 


liblj  inclines  to 
ise  misrepresen- 


LEIUIITO.T 


ea,  nothing  so 
The  Spirit  of 
'ove  that  rested 
Truth  itself,  is 
they  ought  to 
3S  some  kind  of 
ing  for  religion, 
draw  into  it. 
elief  makes  the 
)ut  still  he  fears 
;rest  is  chief  in 
th  the  deepest 
ftledge  of  Cod, 
iiosc  tender  and 
peak  of  and  for 


LKIOHTOK. 

onscience  be  a 
Conscience  will 
nan,  under  the 
id  his  own  ac- 


ind  and  antece- 
it  any  moditica- 
ork  announced 
owing.  1  have 
for    KflU'cdoii  : 


MORAL   AND   BELIOIOV9    APHORISMS. 


77 


and  because  I  think  that  '-^   too  closely  following  Thomas  a 
Kempis,    the  Archbishop  has  strayed  from  his  own  judgment. 
The  Definition,  for  instance,  seems  to  say  all,  and  in  fact  says  no- 
thing; for  if  I  asked.  How  do  you  define  the  human  mind  9  the 
answer  must  at  least  contain,   if  not  consist  of,  ^the  words,  "  a 
mind  capable  of  Comdencey  For  Conscience  is  no  synonime 
of  Consciousness,  nor  any  mere  expression  of  the  same  as  mod- 
ified by  ths  particular  Object.     On  the  contrary,  a  Conscious- 
ness properly  human,  (i.  e.  .^//'-consciousness),  with  the  sense 
of  moral  responsibility,  presupposes  the  Conscience,  as  its  an- 
tecedent Condition  and  Ground.     Lastly,  the  sentence,  ';  It  is 
a  fruitless  verbal  Debate,"  is  an  assertion  of  the  same  com- 
l)lexion  with  the  contemptuous  Sneers  at  Verbal  Criticism  by 
the  Contemporaries  of  Beiitley.     In  Questions  of  Philosophy 
or   Divinity,  that  have  occupied  the  Learned  and  been  the 
subjects  of  many  successive  Controversies,  for  one  instance  of 
mere    Logomachy  I  could  bring  ten  instances  of  Logodadaly 
or  verbal  Legerdemain,  which  have  perilously  confirmed  Prej- 
udices,  and  withstood  the  advancement  of  Truth,  in  conse- 
quence of  the  neglect  of  verbal  debate,  i.  e.  strict  discussion  of 
Terms.     In   whatever   sense,  however,  the  term  Conscience 
may  be  used,   the  following  aphorism  is  ecpially  true  and  im- 
portant.    It  is  worth  noticing,  likewise,  that  Lcighton  himself 
in  a  following  page  (vol.  ii.  p.  97),  tells  us,  that  A  good  Con- 
science is  the  Root  of  a   good  Conversation  :  and  then  quotes 
from  St.  Paul   a  text,  Titus  i.  15,  in  which  the  mind  and    che 
Conscience  are  expressly  distinguished. 

^       ,  APHORISM  XLIV.  LEicHToN 

THE  LIGHT  OF  KNOWLEDGE  A    NECESSART    ACCOMPANIMENT  OF 
A  GOOD  CONSCIENCE. 

II  you  would  have  a  good  co;.science,  you  must  by  all  means 
have  so  much  light,  so  much  knowledge  of  the  will  of  (iod 
as  may  regulate  you,  and  show  you  your  way,  may  teach  you 
how  to  do,  and  speak,  and  think,  as  in  His  presence. 


1 


^fUt^-.X    ^-J-^-! 


i-rt 


|i 


lyg  AIDS   TO    BKFLFX'TION. 

APHORISM  XLV.  LEIGHTON. 

VKT  THE  KMOWI.EUOE  OF  THE  HU1.E,  THOUGH  ACCOMPANIED 
HY  AX  KNUEAVOR  TO  ACCOMMODATE  OUR  CONDUCT  TO  THIS 
KULE,    WII-L    NOT    OF    ITSELF    FORM    A    GOOD    CONSCIENCE. 

To  set  the  outward  actions  right,  though  with  an  honest  in- 
tention, and  not  so  to  regard  and  find  out  the  inward  disorder 
of  the  heart,  whence  that  in  the  actions  flows,  is  but  to  be  still 
nutting  the  index  of  a  clock  right  with  your  finger,  while  it  is 
foul  or  out  of  order  within,  which  is  a  continual  business,  and 
does  no  good.  Oh  !  but  a  purified  conscience,  a  soul  renewed 
and  refined  in  its  temper  and  affections,  will  make  things  go 
right  without,  in  ail  the  duties  and  acts  of  our  callings. 

APHORISM  XLVI.  E»'T"R- 

THE    DEPTH    OF    THE  CONSCIENCE. 

How   deeply  seated  the  Conscience  is  in  the  human   Soul, 
is  seen  in  the  cflect  which  sudden  Calamities  produce  on  guil- 
ty men,  even  when  unaided  by  any  determinate  notion  or  fears 
of  punishment  after   death.     The  wretched  Criniinal,  as  one 
rudely  awakened  from  a  long  sleep,  bewildered  with  the  new 
liKht,  and  half  recollecting,  half  striving  to  recollect,  a  feariul 
something,  he  knows  not  what,  but  which  he  will  recognize  as 
soon  as  he  hears  the  name,  already  interprets  the  calamities  in- 
to ludfrments,  f:xecutions  of  a  Sentence  passed   by  an  rnvtsi- 
We  Judge ;  as  if  the  vast  Pyre  of  the  Last  Judgment  were  a^- 
ready  kindled  in  an  unknown  Distance,  and  some  Flashes  of 
it  darting  forth  at  intervals  beyond  the  rest,  were  flying  and 
lighting  upon  the  face  of  his  Soul.     The  calamity  may  consist 
in  loss  of  fortune,  or  Character,  or  Reputation;  but  you  hear 
no  regrets  from  him.     Remorse  extinguishes  all  Regret;  and 
Remorse  is  the  imjdidt  Creed  of  the  Guilty. 

APHORISM  XLVII.  ^-  and  ed. 

Cod  hath  suited  every  creature  lie  hath  made  with  a  con- 
venient good  to  which  it  tends,  and  in  the  obtainment  of  which 
it  rests  and  is  satisfied.  NaUiral  bodies  have  all  their  own 
natural  pla.c,  ululhc,  if  not  hindered,  they  move  incessantly 


Hr 


"  V  :i 


LEIOHTON. 
3H  ACCOMPANIED 
CONDUCT  TO  THIS 
>D    CONSCIENCE. 

vith  an  honest  in- 
e  inward  disorder 
s,  is  but  to  be  still 
finger,  while  it  is 
nual  business,  and 
;e,  a  soul  renewed 
11  make  things  go 
ur  callings. 

EDITOR. 
MCE. 

\  the  human   Soul, 
es  produce  on  guil- 
late  notion  or  fears 
i  Criminal,  as  one 
ered  with  the  new 
»  recollect,  a  fearful 
le  will  recognize  as 
its  the  calamities  in- 
assed   by  an  invisi- 
Judgment  were  al- 
nd  some  Flashes  of 
;st,  were  flying  and 
lalamity  may  consist 
ition  •,  but  you  hear 
lies  all  Regret;  and 

ity. 

'  s   j    1.  AND  ED. 

th  made  with  a  con- 
obtaininent  of  which 
have  all  their  own 

icy  move  incessantly 


MORAL    AND    KELIGIOUS    APHORISMS.  'J 

till  they  be  in  it ;  and  they  declare,  by  resting  there,  that  they 
are  ( as  I  may  say )  where  they  would  be.     Sensitive  creatures 
are   carried  to  seek  a   sensitive  good,   as   agreeable   to  their 
rank  in  being,  and,  attaining  that,   aim  no  further.     Now,  'n 
this  is  the  excellency  of  Man,  that  he  is  made   capable  of  a 
communion  with  his  Maker,  and,  because  capable  of  it,  is  un- 
satisfied without  it ;  the  soul,  being  cut  out  (so  to  speak )    t„ 
that  largeness,  cannot  be  filled  with  less.     Though  he  is  fallen 
from  his  right  to  that  good,  and  from  all  right  desire  of  it,  yet, 
not  from  a  capacity  of  it,  no,  nor  from  a  necessity  of  it,  for  the 
answering  and  filling  of  his  capacity. 

Though  the  heart  once  gone  from  God  turns  continually  fur- 
ther away  from  him,  and  moves  not  towards  Ilim  till  it  be  re- 
newed, yet,  even  in  that  wandering,  it  retains  that  natural  re- 
lation to  God,  as  its  centre,  that  it  hath  no  true  rest  elsewhere, 
nor  can  by  any  means  find  it.  It  is  made  for  Ilim,  and  is  there- 
fore still  restless  till  it  meet  with  him. 

It  is  true,  the  natural   man  takes  much  pains  to  quiet  his 
heart  by  other  things,  and  digests  many  vexations  with  hopes 
of  contentment  in  the  end  and   accomplishment  of  some  de- 
sign he  hath ;  but  still  the  heart  misgives.     Many  times  he  at- 
tains not  the  thing  he  seeks  ;  but  if  he  do,  yet  he  never  at- 
tains the  satisfaction  he  seeks  and  expects  in  it,  but  only  learns 
from  that  to  desire  something  further,  and  still  hunts  on  after 
a  fancy,  drives  his  own  shadow  before  him,   and  never  over- 
takes it ;  and  if  he  did,  yet  it  is  but  a  shadow.     And  so,  in 
V  running  from  God,  besides  the  sad  end,  he  carries  an  interwo- 
ven punishment  with  his  sin,  the  natural  disquiet  and  vexa- 
tion of  his  spirit,  fluttering  to  and  fro,  and  finding  no  rest  for 
the  80te  of  his  foot ;  the  waters  of  inconstancy  and  vanity  cov- 
ering  the  whole  face  of  the  earth.  • 

These  things  are  too  gross  and  heavy.  The  soul,  the  im- 
mortal soul,  descended  from  heaven,  must  either  be  more  hap- 
py, or  remain  miserable.  The  Highest,  the  Increated  Spnit 
is  the  proper  good,  the  Father  of  spirits,  that  pure  and  full 
good,  which  raises  the  soul  above  itself;  whereas  all  other 
things  draw  it  down  below  itself.     So,  then,  it  is  never  well 


80 


AIDS    TO    HKFLECTION. 


with  the  soul,  but  when  it  is  neur  unto  God,  yea,  in  its  union 
with  Ilim,  married  to  Him  :  mismatching  itself  elsewhere,  it 
hath  never  any  thing  but  shame  and  sorrow.  All  that  forsake 
Thee  shall  be  ashamed,  says  the  Prophet,  Jer.  xvii.  13:  and 
the  Psalmist ;  They  that  are  far  off  from  thee  shall  peiish,  Psal. 
Ixxiii.  27.  And  this  is  indeed  our  natural  miserable  condition, 
and  it  is  often  expressed  this  way,  by  estrangedness  and  dis- 
tance from  God. 

The  same  sentiments  are  to  l)e  found  in  the  works  of  Pagan 
Philosophers  and  Moralists.  Well  then  may  tliey  be  made  a 
Subject  of  Reflection  in  our  days.  And  well  may  the  pious 
Deist,  if  sucli  a  character  now  exists,  reflect  that  Christianity 
alone  botli  teaches  the  way,  and  provides  the  means,  of  fulfil- 
ling the  obscure  promises  of  this  great  Instinct  for  all  men, 
which  tlie  Piulosophy  of  boldest  Pretensions  confined  to  the 
sacred  Few.  if 


APHORISM  XLVIII.  i.EioHToy. 

A  CCVTIIACTED  SPHERE,  OR  WHAT  IS  CALLED  RETIRING  FROM 
THE  BUSINESS  OF  THE  WORLD,  NO  SECURITY  FROM  THE  SPIRIT 
OF    THE    WORLD. 

The  heart  may  be  engaged  in  a  little  business  as  much,  if 
thou  watch  it  not,  as  in  many  and  great  aflairs.  A  man  may 
drown  in  a  little  brook  or  pool,  as  well  as  in  a  great  river,  if 
he  be  down  and  plunge  himself  into  it,  and  put  his  head  un- 
der water.  Some  care  thou  must  have,  that  timu  mayest  not 
care.  Those  things  that  are  thorns  indeed,  thou  must  make  a 
hedge  of  them,  to  keep  out  those  temptations  that  accompany 
sloth,  and  extreme  want  that  waits  on  it ;  but  let  them  be  the 
hedge  :  suffer  them  not  to  grow  within  the  garden. 

APHORISM  XLIX.  lkiohton. 

ON  CTURCH-GOING,  AS  A  PART    OF  RELIGIOUS  MORALITY,  WHEN 
NOT  IN  REFERENCE  TO  A  SPIRITUAL  RELIGION. 

It  is  a  Strange  folly  in  multitudes  of  us,  to  set  ourselves  no 
mark,  to  propound  no  end  in  the  hearing  of  the  Gospel.  The 
merchant  sails  not  merely  that  he  may  sail,  but  for  traffic,  and 


d,  yea,  in  its  union 
itself  elsewhere,  it 
All  that  forsake 
Jer.  xvii.  13:  and 
e  shall  pei-ishfPsal. 
niserable  condition, 
angedness  and  dis- 

Iie  works  of  Pagan 
ly  tliey  be  made  a 
veil  may  the  pious 
t  tliat  Christianity 
lie  means,  of  fulfil- 
stinct  for  all  men, 
ns  confined  to  the 


I.KIOHTOX. 

D    RETIRING    FROM 
Jf  FROM  THE  SPIRIT 

isiness  as  much,  if 
tirs.  A  man  may 
in  a  great  river,  if 
1  put  his  head  un- 
it timu  mayest  not 
thou  must  make  a 
IS  that  accompany 
at  let  them  be  the 
;arden. 

ij:iohto.\. 

moramty,  when 
religion. 

set  ourselves  no 
the  Gospel.  The 
)ut  for  traffic,  and 


MORAL    AND    RELIGIOia    Al'HORIS.MS. 


SI 


traffics  that  he  may  be  rich.  The  husbandman  plows  not 
merely  to  keep  himself  busy,  with  no  fiuthcr  end,  but  plows 
that  he  may  sow,  and  sows  that  he  may  reap  with  advantnu'o. 
And  shall  we  do  the  mostexcelloiit  and  fruitful  work  frnitlrss- 
ly,— hoar  only  to  hear,  and  look  no  finther  ?  This  is  iiifleed 
a  great  vanity,  and  a  great  misery,  to  lose  that  labour,  and 
gain  nothing  by  it,  which  duly  used,  woul.l  be  of  all  others 
most  advantageous  and  gainful :  and  vet  all  mcetinRS  nro  full 
of  this!  '• 

APHORISM  h.  I.F.I0I1T0N. 

ON  THE  HOPES  AND  SELF-SATI.SFACTION  OF  A  RELIGIOUS  MORA- 
LIST, INDEPENOENT  OF  A  SPIRITUAL  FAITH— ON  WHAT  ARE 
THEY  GROUNDED.' 

There  have  been   great  dis])utes  one  way  or  another,  about 
the  merit  of  good  works;  but  I  truly  think  they  who  have  la- 
boriously engaged  in  them  have  been  very  idly,  though    veiy 
eagerly,  employed  about  nothing,  since  the  more  sober  of  the 
schoolmen  themselves  acknowledge  there  can  be  no  such  thing 
as  n.eriting  from  the  blessed  Cod,  in  the  human,  or,  to  speak 
more  accurately,  in    any  created  nature  whatso(!vei- :  nay  so 
far  from  any  possibility  of  merit,  there  can  be  no  room  for  re- 
ward any  otherwise    than  of  the  sovereign  pleasure  and  gra- 
cious kindness  of  God  ;  and   the  more  ancient  writers,    when 
they  use  the  word  merit,  mean  nothing  by  it  but  a  certain  cnr- 
rekitc  to  that  reward  which  God  both  promises  and  bestows  of 
mere  grace  and  benignity.     Otherwise,  in  order  to  constitute 
what  is  properly  called  merit,  many  things  must  concur,  which 
no  man    in  his   senses   will  presume    to  attril)ute    to  human 
works,  though  ever  so  excellent ;  particularly,  that  the  thing 
done  must  not  previously  be  matter  of  debt,  and  that  it  be  eii- 
tire,  or  our  own  act,  unassisted  by  foreign  aid  ;  it  must  also  be 
I)erfectly  good,  and  it  must  bear  an  adequate  proportion  to  the 
reward  claimed  in  consequence  of  it.     If  all  those  things  do 
not  concur,  the  act  cannot  possibly  amoimt  to  mei  if.     Whereas 
I  think  no  one   will  venture  to  assort,  (hut  any  one  of  thc^e 

11 


■yniin  ^. 


82 


A1U»    TO    BKFI-KCTION. 


can   take   place  in  any  human   action   wliatever.     But   why 
should  I  enlarge   liere,  when   one  single  circumstance   over- 
throws all  those  titles:  the  most  righteous  of  mankind  would 
not  be  able  to  stand,  if  his  works  were  weighed  in  the  balance 
of  strict  justice  ;  how  much  less  then  could  they  deserve  that 
immense  glory  which  is  now  in  question  !     Nor  is  this  to   be 
denied  only  concerning  the    unbeliever  and  the    sinner,  but 
concerning'the  righteous  and  pious  believer,  who  is  not  only 
free  from  all  the  guilt  of  his  former  impenitence  and  lebellion 
but    endowed  with  the  gift  of  the  Spirit.     "  For  the  time   is 
come  that  Judgment  must   begin  at  the  house  of  God  :  and  if 
it  first  begin  at    as,  what  shall  the  end  be  of  them  that  obey 
not  the    Gospel  of  God  ?     And  if  the   righteous  scarcely   be 
saved,  where  shall  the  ungodly  and  the  sinner  appear  ?"  1  Pe- 
ter iv.  17,  18.     The    Apostle's   interrogation   expresses  the 
most    vehement  negation,   and  signifies   that   no   mortal,   in 
whatever   degree   he  is  placed,  if  he  be  called  to  the  strict 
examination  of  Divine  Justice,  without  daily  and  repeated  for- 
giveness could   be  able  to  keep   his  standing,  and  much   less 
could  he  arise   to   that  glorious  height.     '  That  merit,'  says 
Bernard, '  on  which  my  hope  relies,   consists  in  these   three 
'  things ;  the   love  of  adoption,  the  truth  of  the  promise,   and 
•  the  power  of  its  performance.'     This  is   the  threefold  cord 
which  cannot  be  broken. 

COMMENT. 

Often  have  I  heard  it  said  by  advocates  for  the  Socinian 
Scheme— True!  we  are  all  sinners;  but  even  in  the  Old  Tes- 
tament God  has  promised  Forgiveness  on  Repentance.  One 
of  the  Fathers  (I  forget  which)  supplies  the  Retort— True  ! 
God  has  promised  Pardon  on  Penitence  :  but  has  he  promised 
Penitence  on  Sin  ?— lie  that  rei)entelh  shall  be  forgiven  :  but 
where  is  it  said,  lie  that  sinneth  shall  repent  ?  But  Repen- 
tance, perhaps,  the  Repentance  required  in  Scripture, /Ac  Pas- 
sing into  a  new  mind,  into  a  new  and  contrary  Principle  of 
Action,   this  Metanoia[10],  is  in   the  Sinner's  own  power  ? 


1 


atcver.     But   why 
;ircuiustance   ovei- 

of  uiankiiul  would 
^hed  in  the  baUmce 
i  they  deserve  tliat 

Nor  is  this  to  be 
nd  the  sinner,  but 
er,  who  is  not  only 
itcnce  and  lebellion 

"  For  the  time  is 
use  of  God :  and  if 

of  them  that  obey 
hteous  scarcely  be 
ner  appear  ?"  1  Pe- 
ition  expresses  the 
that   no   mortal,   in 

called  to  the  strict 
ly  and  repeated  for- 
ling,  and  much   less 

'  That  merit,'  says 
isists  in  these  three 
jf  the  promise,   and 

the  threefold  cord 


tes  for  the  Socinian 
even  in  the  Old  Tes- 
1  Repentance.     One 

the  Retort— True ! 

but  has  he  promised 
lall  be  forjfiven  :  hut 
jpent  ?  But  Repen- 
n  Scripture,  the  Pas- 
contrary  Principle  of 
iinner'ij  own  power  ? 


MORAL    AND    RELIGIorH    APHORISMS. 


83 


at  his  own  Liking?  He  has  but  to  open  his  eyes  to  the  sin, 
and  the  Tears  are  close  at  band  to  wash  it  away !— Verily, 
the  exploded  Tenet  of  Trunmbslantiation  is  scarcely  at  great- 
er variance  with  the  common  Sense  and  Experience  of  Man- 
kind, or  borders  more  closely  on  a  contradiction  in  terms,  than 
this  volunteer  Transmcntation,  this  Self-change,  as  the  easy 
[41]  means  of  Self-salvation!  But  the  Reflections  of  our 
evangelical  Author  on  this  subject  will  appropriately  com- 
mence the  Aphorisms  relating  to  .Spiritual  Religion. 


-r--T--- 


i:LKi>li:!VTS 

ov 
HELK^IOLS  I'lIILOSOPIlY. 

I'KKLnll.NARV    TO    THE 

APHORISiMS  ON  SPIRITUAL  KKLIGION. 


* 


!m| 


I'lUMP  wiith  imloliiin:  F.or.l  s/.oir  im  tlin  Fnllier,  nn.l  it  miffirotli  uh. 
J.-HUH  wiitli  unto  him,  ll.r  timt  Imtli  sc.-ii  iiu' Imll.  w.-u  tho  l'mh.<r :  aii.l 
liMW  wiyi-st  tli.m  tlK'ii,  Show  us  t}ir  FuiIkt  ?  H.-lirvrst  iliou  not,  tlnit  1  tun 
in  til.-  Falli.T  uiul  tii.-  I'mli.^r  in  uw  =  An.l  1  will  prny  tlic  KatluT  mi.l  ho 
Hlmll  (live  v.m  nnotiuT  (V.nilnii.r,  pv.m.  xU*' Spirit  of  Truth  :  whom  tho 
world  rnnmt  r.M-rivc,  hrr.uiso  it  mtiH  him  not,  n.-ith.-r  knowrtli  lum.  Hut 
vo  know  him  U"'T  Ik-  <lw.llotli  with  you  nn<l  shall  \m  in  you).  Ami  m  that 
day  yt  xhall  know  that  1  am  in  my  rather,  mid  y<!  in  niu  and  I  in  you. 
Jolm  xiv.  t*,  0,  10,  Iti,  17,  'iO. 


i»ui:limiivauy. 


it  Miftlrotli  iiB. 
p  I'mlitT :  ami 

not,  tliiit  1  (iin 
l-'iitliir  iukI  1i<i 
itli ;  whom  tlin 
Ttli  him.  Hut 
).  And  in  that 
I  und    1  in  jou. 


h-  Ihcro  !)»•  au^ht  Sjiiiilual  in  Man,  flu;  Will  must  ho  purh.  ^ 

//■  tluTc  Ik!  a  Will,  lIuTi-  must  bo  Spiriluality  in  Man. 

I  suppose  both  positions  };iant(!(l.  TIk;  KcadtT  admits  tho 
reality  of  thc^  power,  aj^ency,  or  mode  of  Heing  exftressrd  in 
the  term,  Spirit;  and  the  aetual  existence  of  a  Will.  He  sees 
clearly,  that  the  idea  of  the  former  is  necessary  to  the  con- 
ceivability  of  thclattcr ;  and  that,  vice  vcrsd,  in  asserting  th(( 
fact  of  the  latter  he  presumes  and  instances  the  truth  of  the 
former — just  as  in  our  common  and  received  Systems  of  Nat- 
ural Philosophy,  the  Ueinj?  of  imponderable  Matter  is  assu- 
med to  render  the  Lode-stone  intelligiide,  and  the  Fact  of 
the  Lode-stone  adduced  to  prove  the  reality  of  imponderable 
Matter. 

In  short,  1  suppose  tht  Reader,  whom  I  now  invite  to  the 
third  and  last  Division  of  tho  r-.v.ik,  already  dis})osed  to  reject 
for  himself  and  his  human  Brethren  the  insidious  title  of 
"  Nature's  noblest  /lni»j«/„"  or  to  retort  it  as  the  unconscious 
Irony  of  the  Epicurean  Poet  on  the  animalizinp  tendency  of 
his  own  philosophy.  I  suppose  him  convinced,  that  there  is 
more  in  man  than  can  he  rationally  referred  to  the  life  of  Na- 
ture and  the  Mechanism  of  Organization  ;  that  he  has  a  will 
not  included  in  this  mechanism ;  and  that  the  Will  is  in  an  es- 
pecial and  pre-eminent  sense  the  spiritual  j)art  of  our  Human- 
ity. 

Unless  then  we  have  some  distinct  notion  of  the  Will,  and 
some  acquaintance  with  the  prevalent  errois  respcctinj^  the 
same,  an  insight  into  the  nature  of  Spiritual  Religion  is  scarce- 
ly possible  -,  and  our  reilections  on  the  partiL'ular  truths  and 
evidences  of  a  spiritual  State  will  remain  obscure,  ,)erplexc(l, 


|»i 


i  ^ 


*■(*£/ 
W*^' 


I 


i    .,1.  \ 


*■»■ 


4U      "^ 


8« 


AIDS  TO  BEFLECTION. 


ami  imsalr.     To  place  my  roajlor  on  tliis  tpqui.'ite  Vantago- 
firouiid,  is  llie  purpose  of  the  following  Exposition. 

We  have  hcmin,  as  in  geometry,  with  (U'flnin^  our  Terms ; 
and  uc  proceed,  like  the  (ieometricians,  with  stating  our 
I'osTULATKs;  the  dilFoienco  being,  that  the  Postulates  of  (Je- 
ometry  no  man  can  deny,  those  of  Moral  Science  are  such  as 
no  good  man  will  deny.  For  it  is  not  in  our  power  to  dis- 
claim our  Nature,  as  sentient  Heings  ;  but  it  is  in  our  power  to 
disclaim  our  Prerogative  as  Moral  Heings.  It  is  possible  (barely 
possil)le,  1  admit)  that  a  man  may  have  emained  igiiorant  or 
unconscious  of  the  Moral  Law  within  him  :  and  a  man  need 
only  persist  in  disobeying  the  Law  of  Conscience  to  make  it 
])os.sible  for  himself  to  deny  its  existence,  or  to  reject  and  re- 
pel it  as  a  phantom  of  Superstition.  Were  it  otherwi.se  the 
(.'reed  would  stand  in  the  same  relation  to  Morality  as  the  Mul- 
tiplication Table. 

This  then  is  the  distinction  of  Moral  Philosoi)liY— no/  that 
I  begin  with  one  or  more  Assumptions  ,  for  this  is  common  to 
all   science ;  but— that  I  assume   a  something,    the  proof  of 
which  no  man  can  give  to  another,  yet  every  man  may  find  for 
himsei      If  any  man  assert,  that  he  can  not  find  it,  I  air  bound 
to  disbelieve  him  !     I  cannot  do    otherwise  without  unsettling 
the  very  foundations  of  my  own  moral  Nature.     For  I  either 
find  it   as  an  essential  of  the  Humanity  common  to  Ilim    and 
Me :  or  I  have   not  found  it  at  all,  except  as  ;in   Hypochon- 
driast  finds  (Hass  Legs.     If,  on  the  other  hand,  he  R"?7/   not 
find  it,  he  excommunicates  himself,     lie  forfeits  his  personal 
Rights,  and  becomes  a  Thing,  i.  e.  one  who  may  righlfidly  be 
employed  or  used,  as  a  [12]  means  to  an  end,  against  his  will, 
and  without  regard  to  his  interest. 

All  the  significant  objections  of  the  Materialist  and  Neces- 
sitarian are  contained  in  the  term.  Morality,  all  the  Objections 
of  the  Infidel  in  the  term.  Religion  ?  The  very  terms,  I  say 
imply  a  something  granted,  which  the  Objection  supposes  not 
gr.mtcd.  The  term  presumes  what  the  Objection  denies,  and 
in  denying  presumes  the  contrary.  For  it  is  most  important 
to  observe,  that  the  Reasoncrs  on  both  Kiaos  commence  by  ta- 


1. 


D  Vantago- 

lur  Tt'ims ; 
Dtating  our 
itcs  of  (Jp- 
are  surli  as 
wcr  to  ilis- 
iir  power  to 
l)le  (barely 
Ignorant  or 
a  man  need 
•  to  make  it 
jcct  and  re- 
lerwise  the 
as  the  Mul- 

f — not  that 
1  conimon  to 
lie  proof  of 
nay  find  for 
1  air  bound 
Lit  unsettling 
For  [  either 
to  Iliin    and 
Hypochon- 
ho  ic'Ul   not 
his  personal 
rightfully  bo 
;inst  his  will, 

and  Neccs- 
,0  Objections 

terms,  I  say 
supposes  not 
1  denies,  and 
ost  important 
nience  by  ta- 


I'KKLTMISAKY. 


n9 


king  something  for  granteil,  our  AsmmiI  to  uliirli  ilicy  n>\i  or 
demand:  i.  c.  both  sef  otV  with  an  Assumpliou  in  tlie  form  of 
a  I'ostidate.  Hut  the  Kpicureun  assumes  what  according  Id 
himsel'lu!  neither  is  nor  ran  be  luider  any  o/;/f^«//i/n  to  as- 
sume, and  demands  what  he  can  have  no  right  to  demand  : 
for  he  denies  the  reality  of  all  moral  Obligation,  the  existence 
of  ant/  Right.  If  he  use  the  wordu,  Hight  and  Obligation,  he 
d«)es  it  deceptively,  and  means  only  Compulsion  and  Power. 
'I'o  overthrow  the  Faith  in  aught  higher  or  other  than  Nature 
and  physical  Necessity,  is  the  very  purpose  of  his  argument. 
He  desires  you  only  to  lake  for  granted,  that  all  reality  is  in- 
cluded in  Nature,  and  he  may  then  safely  dely  you  to  ward  oU' 
his  conclusion--  that  nothing  is  ea'cluded  ! 

But  as  he  cannot  morally  demand,  neither  can  he  rationally 
expect,  your  Assent  to  this  premise:  for  he  cannot  be  igrvorant 
that  the  best  and  greatest  of  Men  have  devoted  their  lives  to 
the  enforcement  of  the  contrary  ;  that  the  vast  majority  of  the 
humun  race  in  all  ages  and  in  all  nations  have  believed  in  the 
contrary ;  and  that  there  is  not  a  language  on  Earth,  in  which 
he  could  argue,  for  ten  minutes,  in  siipi>ort  of  his  scheme  with- 
out sliding  into  words  and  phrases,  that  imply  the  contrary.  It 
has  been  said,  that  the  xirabic  has  a  thousand  names  for  a  Li- 
on ;  but  this  would  be  a  trifle  compared  with  the  number  of 
superfluous  words  and  useless  Synonrmes  that  would  be  found 
in  an  index  Expurgatorius  of  any  European  Diction.iry  con- 
structed on  the  principles  of  a  consistent  and  strictly  conse- 
quential Materialism  ! 

The  Christian  likewise  grounds  his  philosophy  on  asser- 
tions ;  but  with  the  best  of  all  reasons  f«»r  making  th«m — viz. 
that  he  ought  so  to  do.  He  asserts  what  he  can  neither  prove 
nor  account  for,  nor  himself  comprehend  ;  but  with  the  strong- 
est of  inducements,  that  of  understanding  thereby  whatever 
else  it  most  concerns  him  to  understand  aright.  And  yet  his 
Assertions  have  nothing  in  them  of  Theory  or  Hypothesis  ; 
but  aie  in  immediate  reference  to  three  ultimate  Facts ;  name- 
ly, the  Reality  of  the  law  ok  conscienck;  the  existence  of  a 
BESPONSIBI.E  wiM,,  as  the  subject  of  that  law ;  and  lastly,  the 


i 


«!2' 


If  1^ 


Vi 


90 


AIDS    TO    HEFL.KCTION. 


existence  of  Evil— of  Evil  essentially  such,  not  by  accident 
of  outward  circumstances,  not  derived  from  its  physical  con- 
sequences, or  from  any  cause,  out  of  itself.  The  first  is  a 
Fact  of  Consciousness  •,  the  second  a  Fact  of  Reason  neces- 
sarily concluded  from  the  first ;  and  the  third  a  Fact  of  Histo- 
ry interpreted  by  both. 

Omnia  exeunt  in  mystenum,  says  a  Schoolman :  t.  e.  1  here 
is  nothing,  the  absolute  ground  of  which  is  not  a  Mystery. 
The  contrary  were  >ndeed  a  contradiction  in  terms  :  for  how 
can  that,  which  is  to  explain  all  things,  be  susceptible  of  an 
explanation  ?     It  would  be  to  suppose  the  same  thing  first  and 

second  at  the  same  time.  ^      j  • 

If  I  rested  here,  I  should  merely  have  placed  my  Creed  in 
direct  ^opposition  to  that  of  the  Necessitarians,  who  assume 
(for  observe  both  parties  begin  in  an  Assumption,  and  cannot 
do  otherwise)  that  motives  act  on  the  Will,  as  bodies  act   on 
bodies  ■  and  that  whether  mind  and  matter  are  essentially  the 
same  or  essentially  different,  they  are  both  alike  under  one 
and  the  same  law  of  compulsory  Causation.     But  this  is  lar 
from  exhausting  my  intention.     I  mean  at  the  same  time  to 
oppose  the  Disciples  of  Shaftesbuky  and  those  who,  substitu- 
ting one  Faith  for  another,  have  been  well  called  the  pious 
Deists  of  the  last   Century,  in  order  to  distinguish  them  from 
the  Infidels  of  the  present  age,  who  persuade  themselves,  (for 
the  thing  'tself  is  not  possible)  that  they  reject  all  Faith.     I 
declare  my  dissent  from  these  too,  because  they  imposed  upon 
themselves  an  Idea  for  a  Reality  :  a  most  sublime  Idea  indeed, 
and  so  necessary  to  Human  Nature,  that  without  it  no  Virtue 
is  conceivable  -,  but  still  an  Idea !     In  contradiction  to  tneir 
splendid  but  delusory  Tenets,' I  profess  a  deep  conviction  that 
Man  was  and  is  a  fallen  Creature,  not  by  accidents  of  boddy 
constitution,  or  any  other  cause,  which  humnn  Wisdom  in  a 
course  of  ages  might  be  supposed   capable  of  removing  ;  out 
diseased  in  his  mM,  in  that  Will  which  is  the  t-ue  and  only 
strict  synonime  of  the  Word,  I,  or  the  intelligent  Self.^  Thus 
at  each  of  these  two  opposite  Roads  (the  Pmlosophy  of  Hob- 
bes,  and  that  of  Shaftesbury),  1  have  placed  a  directing  Post, 


I 


■  II   "^l  lll.j^^^ 


ly  accident 
ysical  con- 
e  first  is  a 
ison  neces- 
t  of  Ilisto- 

t.  e.  There 
a  Mystery. 
a :  for  how 
ptible  of  an 
ing  first  and 

ly  Creed  in 
who  assume 
,  and  cannot 
dies  act   on 
ientially  the 
;  under  one 
it  this  is  far 
ame  time  to 
ho,  substitu- 
id  the  pious 
h  them  from 
nselves,  (for 
all  Faith.     I 
mposed  upon 
Idea  indeed, 
it  no  Virtue 
tion  to  their 
mviction  that 
nts  of  bodily 
Wisdom  in  a 
imoving;  but 
true  and  only 
t  Self.j  Thus 
ophy  of  Hob- 
irecting  Post, 


PRELIMINART. 


01 


informing  my  Fellow-travellers,  that  on  neither  of  these 
Roads  can  they  see  the  Truths  to  which  I  would  direct  their 
attention. 

But  the  place  of  starting  was  at  the  meeting  of  four  Roads, 
and  one  only  was  the  right  road.  I  proceed  therefore  to  pre- 
clude the  opinion  of  those  likewise,  who  indeed  agree  with 
me  as  to  the  moral  Responsibility  of  Man  in  opposition  to  Hob- 
bes  and  the  Anti-moralists,  and  that  He  was  a  fallen  Creature, 
essentially  diseased,  in  opposition  to  Shaftesbury  and  the  Mis- 
interpreters  of  Plato ;  but  who  differ  from  me  in  exaggerating 
the  diseased  weakness  of  the  Will  into  an  absolute  privation 
of  all  Freedom,  thereby  making  moral  responsibility,  not  a 
mystery  above  comprehension,  but  a  direct  contradiction,  of 
which  we  do  distinctly  comprehend  the  absurdity.  Among  the 
consequences  of  this  Doctrine,  is  that  direful  one  of  swallow- 
ing up  all  the  Attributes  of  the  Supreme  Being  in  the  one 
Attribute  of  Infinite  Power,  and  thence  deducing  that  Things 
are  good  and  wise  because  they  were  created,  and  not  created 
through  Wisdom  and  Goodness.  Thence  too  the  awful  Attri- 
bute of  Justice  is  explained  away  into  a  mere  right  of  abso- 
lute Property ;  the  sacred  distinction  between  Things  and 
Persons  is  erased  ;  and  the  selection  of  Persons  for  Virtue  and 
Vice  in  this  Life,  and  for  eternal  Happiness  or  Misery  in  the 
next,  is  represented  as  the  result  of  a  mere  Will,  acting  in 
the  blindness  and  solitude  of  its  own  Infinity.  The  Title  of  a 
Work  written  by  the  great  and  pious  Boyle  is  "  Of  the  Awe, 
which  the  human  mind  owes  to  the  supreme  Reason."  This, 
in  the  language  of  these  gloomy  Doctors,  must  be  translated 
into — "the  horror,  which  a  Being  capable  of  eternal  Pleas- 
ure or  Pain  is  compelleil  to  feel  at  the  idea  of  an  infinite  Pow- 
er, about  to  inflict  the  latter  on  an  immense  majority  of  hu- 
man souls,  without  any  power  on  their  part,  either  to  prevent 
it  or  the  actions  which  are  (not  indeed  its  causes  but)  its  as- 
signed signals,  and  preceding  links  of  the  same  iron  chain ! 

Against  these  Tenets  I  n»aintain,  that  a  Will  conceived  se- 
parate from  Intelligence  is  a  Non-entity,  and  a  mere  Phantasm 
of  Abstraction  ;  and  ths  t  a  >ViU,  the  state  of  which  does  in  no 


Si  si 


93 


AIDS   TO   REFLECTION. 


U, 


;i!;* 


.sense  orijiinate  in  its  own  act,  is  an  absolute  contradirtion.     It 
ini^ht  be   an  instinct,  an  Impulse,  a  plastic  Power,  and  if  ac- 
companied  with  consciousness,  a  Desire  ;  but  a  Will  it  could 
not  be  !     And  this  every  human  being  knows  with  equal  dertr- 
iiess,  though  different  minds  may  JT^eci  on  it  with  different  de- 
grees of  distinctness ;  for  who  would  not  smile  at  the  notion 
of  a  Rose  willing  to  put  forth  its  Buds  and  expand  them  into 
Flowers  ?     That  such  a  phrase  would  be  deemed  a  poetic   Li- 
cence proves  the  difference  in  the  things :  for  all   metaphors 
are  grounded  on  an  apparent  likeness  of  things  essentially  dif- 
ferent.    I  utterly   disclaim  the  idea,  that  any  human  Intelli- 
gence, with  whatever  power  it  might  manifest  itself,  is  alone 
adequate  to  the  office  of  restoring  health  to  the  Will :  but  at 
the  same  time  I  deem  it  impious  and  absurd  to  hold,  that  the 
Creator   would  have  given  us  the  faculty  of  reason,  or  that 
the  Redeemer  would   in  so  many  varied   forms  of  Argument 
and  Persuasion  have  appealed  to  it,  if  it  hatl  been  either  totally 
useless  or  whoUy   impotent.     Lastly,  I  find  all  these  several 
Truths  reconciled  and  united  in  the   belief,  that  the  imperfect 
human   understanding  can  be  effectually  exerted  only  in  sub- 
ordination to,  and  in  a  dependent  alliawe  with,  the  means  and 
aidances  supplied  by  the  all-perfect  and  Supreme  Reason ;  but 
that  under  these  conditions  it  is  not  only  an  admissible,  but  a 
necessary  instrument  of  ameliorating  both  ourselves  and  others. 


We  may  now  proceed  to  our  reflections  on  the  Spirit  of 
Religion.  The  fust  three  or  four  Aphorisms  I  have  selected 
from  the  Theological  Works  of  Dr.  Henry  More,  a  contem- 
porary of  Archbishop  Leighton's,  and  like  him,  held  in  suspi- 
cion by  the  Calvinists  of  that  time  as  a  Latitudinarian  and 
Platonizing  Divine,  and  probably,  like  him,  would  have  been 
arraigned  as  a  Calvinist  by  the  Latitudinarians  ( I  cannot  say, 
Platonists)  of  this  Day,  had  the  suspicion  been  equally  ground- 
less. One  or  two  the  Editor  has  ventured  to  add  from  his 
own  Rr*'pctions.    The  purpose,  however,  is  the  same  in  all— 


T 


dirtion.     It 
,  and  if  ac- 
i^ill  it  could 
equal  clear - 
\iScrenti\e- 
t  the  notion 
d  them  into 
I  poetic  Li- 
metaphors 
entially  dif- 
man  Intelli- 
lelf,  is  alone 
V\\i  :  but  at 
Id,  that  the 
son,  or  that 
f  Argument 
iither  totally 
lese  several 
le  imperfect 
anly  in  sttb- 
e  means  and 
[leason ;  but 
ssible,  but  a 
s  and  others. 


PRELIMINARY. 


m 


that  of  declaring,  in  the  first  place,  what  Religion  is  not,  what 
is  not  a  Religious  Spirit,  and  what  are  not  to  be  deemed  in- 
fluences of  the  Spirit.  If  after  these  Disclaimers  the  Editor 
.shall  without  proof  be  charged  by  any  with  favouring  the  er- 
rors of  the  Familisis,  Vanists,  Seekers,  Behmcnists  or  by 
whatever  other  names  Church  History  records  the  poor  be- 
wildered Enthusiasts,  who  in  the  swarming  time  of  our  Repub- 
lic turned  the  facts  of  the  Gospel  into  allegories,  and  superse- 
ded the  written  Ordinances  of  Chri.st  by  a  pretended  Teach- 
ing and  sensible  Presence  of  the  Spirit,  he  appeals  against 
them  to  their  own  consciences,  as  wilful  Slanderers.  But  if  with 
proof,  I  have  in  these  Aphorisnis  signed  and  sealed  my  own 
Condemnation. 

"  These  things  I  could  not  forbear  to  write.  For  the  Light 
within  me,  that  is,  nuf  Reason  and  Conscience,  does  assure  me 
that  the  Ancient  and  Apostolic  Faith  according  to  the  histo- 
rical  Meaning  thereof,  and  in  the  literal  sense  of  the  Creed,  is 
solid  and  true  :  and  that  Familism  in  its  Fairest  form  and  un- 
der whatever  disguise  is  a  smooth  Tale  to  seduce  the  simple 
from  their  Allegiance  to  Christ." 

Henry  Moke's  Theological  Works,  p.  372. 


he  Spirit  of 
ave  selected 
,  a  contem- 
cld  in  suspi- 
dinarian  and 
dhave  been 
[  cannot  say, 
ually  ground- 
»dd  from  his 
siame  in  all — 


.■Hi  I      -^i  ,nitHp»; 


'^il 


Il 


*f; 


''    it;- 


■8''' 


Ir 


,h-'>i   -> 


tfr.i   -■  ..i    !  ■>(' 


■'«! 


I.I  r 


1     ,-:i      ;■■ 


.ir»  *".» 


■«.i.:,-:  fi 


M  1' 


rj>  ;.f, 


.K^..r^< 


■ti^MUFf^i..  ■  ■  iwisiwtaaai^^v— PT— waw^Mwii^w 


APHORISMS  ON  SPIRITUAL  RELIGION. 


Ifi; 
if 
t. 


Anil  liorc  it  will  not  ho.  iinportinoiit  to  ohsorvo,  tlint  what  tlic  MoA 
(Jreck  Philosopliy  entitled  the  Reason  (NOT!)  niul  ideas,  the  1'liilos.ophic 
AiK».Mtle  iiBiiies  the  Spirit  niid  7Vie/A.»  spiritually  ilisccnied :  while  to  those 
who  ill  tlie  pride  of  Leuriiiiig  or  in  the  over-weening  meanness  of  in-  '- 
eni  Metaphysics  decry  the  doctrine  of  the  Spirit  in  Man  and  its  iwwibU! 
roininunion  with  the  Holy  Spirit,  as  vulvar  enthusiusiii !  I  suhniit  the  fc'- 
lowiiig  Sentences  from  a  Pagiui  Philosopher,  a  Nobleman  and  u  Minister 
of  State— -"Ita  dico,  l^iicili !  sacer  i.ntiia  mos  Spibitus  skdkt,  iiialornm 
bonoriiin((ue  iiostrorum  observator  et  cnstos.  Hie  jiroiit  a  nobis  tmctatiis 
wf,  ita  1108  i|»80  iractat.     Boms  via  sine  Df.o  nemo  est."    Seneca. 


mu.„v'*Mi"»  I  ii Hit fr"  -'y*-^ 


APHORISMS  ON  SPIRITUAL   RELIGIOIV. 


•lint  tlio  Men 
tlic  PliiloHopliic 
;  wliilf  to  tliose 
aniiess  of  iiv  '- 
and  its  |)oswibl(! 
1  Hubniit  the  fc'- 
I  utiil  u  Minister 
jKDKT,  inaloriiiii 
u  nobis  tmctatiis 
Seneca. 


APHORISM  I.  „.  MonE. 

EvKRY  one  is  to  gire  a  reason  oj  his  faith:  hut  Priests 
and  Ministers  nioie  pinictually  than  any,  their  province  heing 
to  make  good  every  sentence  of  the  Bihlc  to  a  rational  en- 
(|iiirer  into  the  truth  of  tliesc  oracles.  Enthusiasts  (ind  it  an 
easy  thing  to  heat  the  fancies  of  unlearned  and  unredccting 
Hearers;  but  when  a  sober  man  would  be  satisfied  of  the 
(irounds  fiom  whence  (hey  speak,  he  shall  not  have  one  syl- 
lable or  the  least  title  of  a  pertinent  answer.  Only  they  will 
talk  big  of  TiiK  si'iKiT,  and  invoigii  agiinst  Keasonwith  bitter 
Reproaches,  calling  it  carnal  or  Heshly,  though  it  be  indeed  no 
soft  flesh,  })ut  enduring  and  penetrant  steel,  even  the  sword  of 
the  Spirit,  and  such  as  pierces  to  the  heart. 

Al'liOUIrfM    II.  U.MORE. 

There  are  (wo  very  bad  things  in  (liis  resolving  of  men's 
Fai(h  and  Prac(ice  into  the  immediate  suggestion  of  a  Spirit 
not  acting  on  our  Understandings,  or  rather  into  the  illumina- 
tion of  such  a  Spirit  as  they  can  give  no  account  of,  such  as 
does  not  enlighten  their  reason  or  enable  them  to  render  their 
doctrine  intoIligii)le  (o  others.  First,  it  defaces  and  makes 
useless  (hat  part  of  the  Image  of  God  in  us,  which  v-e  call 
HEASON  :  and  secondly,  it  takes  away  that  advantage  wliich 
raises  Christianity  above  all  other  Rehgions,  that  she  dare  ap- 
peal to  so  solid  a  faculty. 

AI'1I0IM.SM    III.  EDITOR. 

It  is  the  glory  of  the  tjosijcl  (Jharter  and  the  Christian  Con- 
stitution, (hat  its  Author  and  Head  is  (he  Spiri(  of  Trudi,  Es- 

13 


98 


AIDS    TO    RKKI.EfTION. 


">1 


Bontial  Reason  as  well  as  Absolute  and  Incomprehensible  Will- 
Like  a  iust  Monarch,   he  releis  even   his  owl   causes  V,  tho 
Jucmnu.nt  of  his   high  Cou.ts.-He  has  his   King's  Hench    .n 
the  Reason,  his  Cotnt  of  Equity  in  the  Conscu-nce;     ha      u 
repre.  'ntJivc  of  his  Majesty  and  universal  Justice,  //.is    the 
ne^.       to   he  King's  heart,  Pnd  the   Di.penserol  Ins  particu- 
^^  ;  i  .ere  s.     He  bus  likc>%ise  his  Court  of  Common  Pleas  m 
ih/lv.lM-standing,  his  Court  of  Exchequer  in  the  Pnidence 
in  ..a-v.  .re  Ms  Laws.     And  though  by  Signs  and  Miracles 
he  has   m.    .  '"ully  condescended  to  interline  here  and    there 
with  his  own  hand  the  great  Statute-book,   which  he  had  dic- 
tated to  his  Amanuensis,  Nature  :  yet  has  he  been  gracious  y 
pleased  to  forbid  our  receiving  as  the  King^s  Mandates  augh 
that  is  not  stamped  with  the  Great  Seal  of  the  Conscience,  and 
countersigned  by  the  Reason [43]. 

APHORISM  IV. 

ON  AN  UNLBARNKO  MINISTRY,  UNDBR  PRETENCK  OF    A  CAM,  OV 
THK  SlMh.r,  AND    INWARD     GRACES    BUPERSEniNG     OUTWARD 

Tell  mo,  Ye  high-flown  Perfectionists,  Ye  Boasters  of  the 
Light  within  you,  could  the  highest  perfection  of  your  inward 
Light  ever   show  to  you  the  History  of  past  Ages,  the  state 
of  the  World  at  present,  the  Knowledge  of  Arts  and  Tongues 
without  Books  or  Teachers  ?     How  then  can  you  understand 
the  Providence  of  God,  or  the  age,  the  purpose,  the  hdhlment 
of  Prophecies,  or  distinguish  such  as  have  been  fulfilled  irom 
those  to  the  fulfilment  of  which  we  are  to  look  forward  ?  How 
can  you  judge   concerning  the  authenticity  and  uncorrupted- 
ness  of  the  Gospels,  and  the  other  sacred  Scriptures?     And 
how  without  this  knowledge  can   you    support   the  truth   ot 
Christianity  ?     How  can  you  either  have,  or  give  a  reason  for 
the  faith  which  you  profess  ?     This  Light  within,  that   loves 
Darkness,  and  would  exclude  those  excellent  Gifts  ot  God  to 
Mankind,  Knowledge  and  Understanding,  what  is  it  but  a  sullen 
self-sufficiency    within  you,  engendering  contempt  of  Superi- 
ors, pride  and  a  Spirit  of  Division,  and  inducing  m.u  to  reject 


L 


AI'HOUIMMK    O.V    MIMRITUAL    KKLIUIUN. 


8ft 


nsibloWill. 
uses  t'  tho 
s  Hench  in 
e;  that  tho 
^c.  /'•i'>"   the 

liis  particu- 
lon  Pleas  in 
e  Piudcncc. 
ml  Miracles 
B  and    there 

he  had  dic- 
n  graciously 
iidates  aught 
isciencc,  and 


F    A  CAIJ-  OF 
IG     OUTWAHU 

asters  of  tho 

your  inward 
;es,  the  state 
and  Tongues 
u  understand 
the  fulfilment 

fulfdled  from 
irward?  How 

uncorrupted- 
)tures  ?     And 

the  truth  of 
e  a  reason  for 
in,  that  loves 
Its  of  God  to 

it  but  a  sullen 
ipt  of  Superi- 
i;  •;  ou  to  reject 


for  yourselves  uad  to  undervalue  in  oth«rs  the  Helps  withnnt, 
which  the  (irnce  of  CJod  has  \r  vided  and  appointed  for  hin 
Chiaoij — nay,  to  make  them  ,iiu'nds  or  jvretexts  of  your  dis- 
like or  sus,)icion  of  'wluist's  Ministers  ^\\\o  have  fruitfully 
availed  lhciusi;ivcs  ol  the  Helps  allbrded  thciu  ? — Hknuy 
Mop   . 

ArUUKI.SM  V. 

— There  are  Wanderers,  whom  neither  pride  nor  a  perverse 
humour  have  led  astray  ;  and  whose  condition  is  such,  that  1 
think  few  more  worthy  of  a  man's  best  directions.  For  tho 
more  imperious  Sects  having  put  such  unhandsome  vizards  o" 
Christianity,  and  the  sincere  Milk  of  the  Word  having  he<;i? 
every  where  so  sophisticated  by  the  humours  and  inventions  i 
men,  it  has  driven  these  anxious  Melancholists  to  seek  f"^'  a 
'Teacher  that  cannot  deceive,  the  Voice  of  the  eternal  \»oi  ' 
within  them  ;  to  which  if  they  be  faithful,  they  assure  tUeni 
selves  it  will  be  faithful  to  them  in  return.  Nor  wou!  ':hi'-: 
be  a  groundless  Presumption,  if  they  had  sought  this  Vo.^e  a\ 
the  Reason  and  the  Conscience,  with  the  Scripture  articidating 
tho  same,  instead  of  giving  heed  to  their  Fancy  and  mistaking 
bodily  disturbances,  and  the  vapors  resulting  therefrom,  for  in- 
spiration ami  the  teaching  of  the  Spirit. — IIknry  Mohk. 

Al'IIORISM  VI. 

When  every  man  is  his  own  end,  all  things  will  come  to  a 
bad  end.  HIesscd  were  those  days,  when  every  man  thought 
himself  rich  aiul  fortunate  by  the  good  success  of  the  public 
wealth  and  glory.  We  want  public  Souls,  wc  want  thenj.  I 
speak  it  with  compassion :  there  is  no  sin  and  abuse  in  the 
world  that  allects  my  thought  so  nmch.  Every  man  thinks, 
that  he  is  a  whole  Commonwealth  in  his  jjrivate  Family.  Om- 
ncs  quaj  sua  sunt  quajrunt.  All  seek  their  own. — Bikhop 
IIacket's  Sermons,  p.  119. 

COMMENT. 

Selfishness  is  common  to  all  ages  and  countries.  In  all 
ages  Self-seeking  is  the  Rule,  and  tclf-sacrifice  the  Exception. 


f!   -;ff 


,.. .=!  ■  '  fc-vJ^-^**=rS»* 


100 


AIDS    TO    IIEFI.UCTION. 


i. 


■;v  r 


But  if  t(i  seek  oiir  private  advantage  in  liarinoiiy  with,  and  by 
tlie  fuitlu'iaiu'e  of,  the  puhUc  |ii(»s|K'iity,  and  to  derive  a  por- 
tion of  our  happiness  from  sympathy  with  the  pros))erity  ot 
our  fellow  men— if  this  he  Public  Spirit,  it  would  be  morose 
and  querulous  to  ))retend  that  there  is  any  want  of  it  in  tliis 
country  and  at  the  present  time.  On  the  contrary,  the  num- 
ber of  "  public  souls"  and  the  general  readiness  to  contribute 
to  the  pulilic  good,  in  science  and  in  religion,  in  patiiotism 
and  in  piiilanthropy,  stand  prominent[l 4]  among  the  charac- 
teristics of  this  and  the  preceding  generation.  The  hal)it  of 
referring  Actions  and  Opinions  to  fixed  laws ;  Convictions 
rooted  in  Principles;  Thought,  Insight,  System;  these,  had 
the  good  Bishop  lived  in  (»iir  times,  would  have  been  his  De- 
siderata, and  the  theme  of  his  Complaints.  "Wc  want//a/iA:- 
ing  Souls^wc  want  them  y 

This  and  the  three  preceding  extracts  will  suffice  as  precau- 
tionary Aphorisms.  And  here  again,  the  Reader  may  exem- 
plify the  great  advantages  to  be  obtained  fiom  the  habit  of  tra- 
cing the  i)roper  meaning  and  history  of  Words.  We  need 
only  recollect  the  common  and  idiomatic  phrases  in  which  the 
word  "Spirit"  occurs  in  a  physical  or  nvUerial  sense  (ex.  gr. 
fruit  has  lost  its  spirit  and  ilavour),  to  be  convinced  that  its 
property  is  to  improve,  enliven,  actuate  some  other  thing,  not 
to  be  or  constitute  a  thing  in  its  own  name.  ^  The  enthusiast 
may  find  one  exception  to  this  where  the  material  itself  is 
called  Spirit.  And  when  he  calls  to  mind,  how  this  spirit  acts 
when  taken  alone  by  the  unhappy  persons  who  in  their  first 
exultation  will  boast  that  it  is  Meat,  Drink,  Fire,  and  Clo- 
thing to  them,  all  in  one— when  he  reflects  that  its  proi)erties 
.,are  to  inflame,  intoxicate,  madden,  with  exhaustion,  lethargy, 
and  atrophy  for  the  Sequels — well  for  him,  if  in  some  lucid 
interval  he  should  fairly  put  the  question  to  his  own  mind, 
how  far  this  is  analogous  to  his  own  case,  and  whether  the 
Exception  does  not  confirm  the  Rule.  The  Letter  without 
the  Spirit  killeth ;  but  does  it  follow,  that  the  Spirit  is  to  kill 
the  Letter  ?  To  kill  that  which  it  is  its  api)ropriatc  ollicc  to 
enliven  r  - 


my  with,  and  by 
t(t  derive  a  poi- 
he  i)n»s))eiity  of 
lould  l»(:  iiiDiose 
ant  of  it  in  tliis 
itiarv,  the  niiin- 
!ss  to  contribute 
)n,  in  patiiotisin 
ung  the  chaiac- 
I.  ^  The  hal)it  of 
vs ;  Convictions 
pm ;  these,  liad 
ve  been  his  l)c- 
^Vc  want  think- 

lufiice  as  prccau- 
adcr  may  excni- 
the  habit  of  tra- 
iids.  We  need 
scs  in  which  the 
al  sense  (ox.  gr. 
onvinced  that  its 
other  thing,  not 
The  enthusiast 
nateiial  itself  is 
iw  this  spirit  acts 
,'ho  in  their  fust 
,  Fire,  and  Clo- 
liat  its  proi)ertics 
ustion,  lethargy, 
,  if  in  some  lucid 
lo  his  own  mind, 
\nd  whether  the 
3  Letter  without 
0  Spirit  is  to  kill 
lopriatc  oHicc    to 


AIMIOItlS.M.S    ON    SI'IKmUI.    KKM(;iO.V. 


101 


However,  where  the  Ministry  is  not  invaded,  and  the  plain 
sense  of  the  Scriptures  is  left  undistiulxid,  and  tlie  Kdicvcr 
looks  fo;'  the  suggestion  of  the  Spirit  only  or  chiclly  in  apply- 
ing parli<^ular  passages  to  his  own  individual  case  and  exigen- 
cies; ihoiigli  in  this  there  may  be  much  weakness,  some  de- 
lusion and  inuninent  Danger  of  more,  I  cannot  but  join  with 
Henry  More  in  avowing,  that  I  feel  knit  to  such  a  man  in  the 
bonds  of  a  connnou  faith  far  more  closely,  than  to  those  who 
receive  neither  the  Letter,  nor  the  Spirit,  tinning  the  one  into 
metaphor  and  oriental  hypf;rbolc,  in  order  to  explain  away  the 
other  into  the  influence  of  motives  suggivsted  by  their  own 
understandings,  and  realized  by  their  own  slrenglh. 


M- 


APIIORIS.^S 

ON    THAT 

WHICH  IS  INDKED  SPIRITUAL  RELIG'TOIV. 


In  the  scleclion  of  the  Extracts  tliat  form  the  roinuinilor  of 
this  Vohiino  and  of  tho  (.'oinmcnts  alFixcd,  the  Kdilor  had  the 
following  Oltjects  principally  in  view.  Kirst,  to  exhibit  th« 
true  and  scriptural  meaning  and  intent  of  several  Articles  of 
Faith,  that  are  rightly  classed  among  the  Mysteries  and  pecu- 
liar l)octrii\es  of  Christianity.  Secondly,  to  show  the  perfect 
rationality  of  these  Doctrines,  and  their  freedom  from  all  just 
Objection  when  examined  hy  their  proper  Organ,  the  Reason 
and  Conscience  of  Man.  Lastly,  to  exhibit  from  the  Works 
of  Leighton,  Avho  perhaps  of  all  our  learned  protestant  The- 
ologians best  deserves  the  title  of  a  Spiritual  Divine,  an  in- 
structive and  atVecting  picture  of  the  contemplations,  reflec- 
tions, conflicts,  consolations  and  monitory  experiences  of  a 
philosophic  and  richly-gifted  mind,  amply  stored  with  all  the 
knowledge  that  Books  and  long  intercourse  with  men  of  the 
most  discordant  characters  can  give,  under  the  convictions, 
impressions,  and  habits  of  a  Spiritual  Religion. 

To  obviate  a  possible  disappointment  in  any  of  my  Readers, 
who  may  chance  to  be  engaged  in  theological  studies,  it  may 
he  w  'M  to  notice,  that  in  vindicating  the  peculiar  tenets  of  our 
Faith,  '  have  not  entered  on  the  Doctrine  of  the  Trinity,  or 
the  still  profounder  Mystery  of  the  Origin  of  Moral  Evil — 
and  this  'or  the  reasons  following:  1.  These  Doctrines  are 
not    (strictly   speaking)  subjects  of  Reflection,  in  the  proper 


104 


AIDS  TO   REFLECTION. 


I? 


>i 


sense  of  this  word  :  and  both  of  them  demand  a  power  and 
persistency  of  Abstraction,  and  a  previous  discipline  in  the 
liighest  forms  of  human  thought,  which  it  wouUl  be  unwise, 
if  not  presumptuous,  to  expect  from  any,  who  require  '■^  Aids 
to  Reflection,"  or  would  be  likely  to  seek  them  in  the  present 
Work.  2.  In  my  intercourse  with  men  of  various  ranks  and 
ages,  I  have  found  the  far  larger  number  of  serious  and  inqui- 
ring Persons  little  if  at  all  disquieted  by  doubts  respecting 
Articles  of  Faith,  that  are  simply  above  their  comprehension. 
It  is  only  where  the  Belief  required  of  them  jars  with  their 
moral  feelings ;  where  a  doctrine  in  the  sense,  in  which  they 
have  been  tavight  to  receive  it,  appears  to  contradict  their 
clear  notions  of  Right  and  Wrong,  or  to  be  at  variance  with 
the  divine  Attributes  of  Goodness  and  Justice ;  that  these  men 
are  surprised,  perplexed,  and  alas  !  not  seldom  offended  and 
alienated.  Such  are  the  Doctrines  of  Arbitrary  Election  and 
Reprobation ;  the  Sentence  to  everlasting  Torment  by  an 
eternal  and  necessitating  Decree  ;  vicarious  Atonement,  and 
the  necessity  of  the  Abasement,  Agony  and  ignominious  Death 
of  a  most  holy  and  meritorious  Person,  to  appease  the  Wrath 
of  God.  Now  it  is  more  especially  for  such  Persons,  unwil- 
ling Sceptics,  who  believing  earnestly  ask  help  for  their  un- 
belief, that  this  Volume  was  compiled,  and  the  Comments 
written :  and  therefore,  to  the  Scripture  doctrines,  intended 
by  the  above  mentioned,  my  principal  attention  has  been  di- 
rected. 

But  lastly,  the  whole  Scheme  of  the  Christian  Faith,  inclu- 
ding all  the  Articles  of  Belief  common  to  the  Greek  and  Lat- 
in, the  Roman  and  the  Protestant  Church,  with  the  threefold 
proof,  that  it  is  ideally,  morally,  and  historically  true,  will  be 
found  exhibited  and  vindicated  in  a  proportionally  larger 
Work,  the  Principal  Labour  of  my  Life  since  Manhood,  and 
which  I  am  now  preparing  for  the  Press  under  the  title,  As- 
sertion of  Religion,  as  necessarily  involving  Revelation  ;  and 
of  Christianity,  as  the  only  Revelation  of  permanent  and  uni- 
versal validity. 


nd  a  power  and 
discipline  in  the 
ould  be  unwise, 


o  require 


Aids 


m  in  the  present 
arious  ranks  and 
erious  and  inqui- 
aubts  respecting 
comprehension. 

1  jars  with  their 
e,  in  which  they 
contradict  their 
at  variance  with 
;  that  these  men 
om  offended  and 
ary  Election  and 

Torment  by  an 
Atonement,  and 
;nominious  Death 
pease  the  Wrath 
\  Persons,  unwil- 
iclp  for  their  un- 
d  the  Comments 
ictrines,  intended 
;ion  has  been  di- 

3tian  Faith,  inclu- 

2  Greek  and  Lat- 
vith  the  threefold 
My  true,  will  be 
lortionally  larger 
:e  Manhood,  and 
ler  the  title,   As- 

Eevelation ;  and 
rmanent  and  uni- 


«-^g"-wpw  ■.mnw 


APHORISMS   ON    SPIRITyAL    RELIGION.  105 

"  APHORISM   L  ^         LKICHTON. 

Where,  if  not  in  Christ,  is  the  Power  that  can  persuade  a 
Sinner  to  return,  that  can  bring  home  a  heart  to  God  9 

Common  mercies  of  God,  though  they  have  a  leading  fac- 
ulty to  repentance,  (Rom.  ii.  4.)  yet,  the  rebellious  heart  will 
not  be  led  by  them.  The  judgments  of  God,  public  or  per- 
sonal, though  they  ought  to  drive  ua  to  God,  yet  the  heart, 
unchanged,  runs  the  further  from  God.  Do  we  not  see  it  by 
ourselves  and  other  sinners  about  us }  They  look  not  at  all 
towards  Him  who  smites,  much  less  do  they  return  ;  or  if  any 
more  serious  thoughts  of  returning  arise  upon  the  surprise  of 
an  affliction,  how  soon  vanish  they,  either  the  stroke  abating, 
or  the  heart,  by  time,  growing  hard  and  senseless  under  it ! 
Leave  Christ  out,  I  say,  and  all  other  means  work  not  this 
way  ;  neither  the  works  nor  the  word  of  God  sounding  daily 
in  his  ear.  Return^  return.  Let  the  noise  of  the  rod  speak  it 
too,  and  both  join  together  to  make  the  cry  the  louder,  yet 
the  wicked  will  do  wickedly,  Dan.  xii.  10. 

COMMENT. 

By  the  phrase  "  in  Christ,"  I  mean  all  the  supernatural  Aids 
vouchsafed  and  conditionally  promised  in  the  Christian  Dis- 
pensation :  and  among  them  the  Spiiit  of  Truth,  which  the 
world  cannot  receive,  were  it  only  that  the  knowledge  of 
spiritual  Truth  is  of  necessity  immediate  and  intuitive :  and 
the  World  or  Natural  Man  possesses  no  higher  intuitions  than 
those  of  the  pure  Seme,  which  are  the  subjects  of  Mathemat- 
ical Science.  But  Aids,  observe  !  Therefore,  not  by  the 
Will  of  Man  alone ;  but  neither  toithout  the  Will.  The  doc- 
trine of  modern  Calvinism,  as  laid  down  by  Jonathan  Ed- 
wards and  the  late  Dr.  Williams,  which  represents  a  Will  ab- 
solutely passive,  clay  in  the  hands  of  a  Potter,  destroys  all  Will, 
takes  away  its  essence  and  definition,  as  effectually  as  in  say- 
ing— This  Circle  is  square — I  should  deny  the  figure  to  be  a 
Circle  at  all.  It  was  in  strict  consistency  therefore,  that  these 
Writers  supported  tlie  Necessitarian  Scheme,  and  made   the 

14 


) 


ft 


'1 

ii 

i 

4 


VI 

fi 

i  • 


I.t 


I    I 


106 


AIDS    TO    KBFLECTION. 


relation  of  Cause  and  Effect  the  Law  of  the  Universe,  sub- 
jecting to  its  Mechanism  the  moral  World  no  less  tlian  the  ma- 
terial or  physical.  It  follows,  that  all  is  Nature  [45].  Thus, 
though  few  writers  use  the  term  Spirit  more  frequently,  they 
in  effect  deny  its  existence,  and  evacuate  the  tenn  of  all  its 
proper  meaning.  With  such  a  system  not  the  Wit  of  Man 
nor  all  the  Theodices  ever  framed  by  human  ingenuity,  before 
and  since  the  attempt  of  the  celebrated  Leibnitz,  can  recon- 
cile the  Sense  of  Responsibility,  nor  the  fact  of  the  difference 
in  kind  between  regret  and  remorse.  The  same  compul- 
sion of  Consequence  drove  the  Fathers  of  Modern  (or  Pseu- 
do-)Calvinism  to  the  origination  of  Holiness  in  Power,  of  Jus- 
tice in  Right  of  Property,  and  whatever  outrages  on  the  com- 
mon sense  and  moral  feelings  of  Mankind  they  have  sought  to 
cover,  under  the  fair  name  of  Sovereign  Grace. 

I  will  not  take  on  me  to  defend  sundry  harsh  and  inconven- 
ient Expressions  in  the  Works  of  Calvin.     Phrases  equally 
strong  and   Assertions  not  less  rash  and  startling  are  no  rari- 
ties in  the   Writings  of  Luther :  for   Catachresis  was  the  fa- 
vourite Figure  of  Speech  in  that  age.     But  let  not  the  opin- 
ions of  either  on  this  most  fundamental  Subject  be  confound- 
ed with  the  New-England  System,  now  entitled  Calvinistic. 
The  fact  is   simply  this.     Luther  considered   the  Pretensions 
to  Free-will  boastful,  and  better  suited  to  the  budge  Doctors 
of  the  Stoic  Fur,  than  to  the  Preachers  of  the  Gospel,  whose 
great  Theme  is  the  Redemption  of  the  Will  from  Slavery ; 
the  restoration  of  the  Will  to  perfect  Freedom  being  the  end 
and  consummation  of  the  redemptive  Process,  and  the  same 
with  the  entrance  of  the  Soul  into  Glory,  i.  e.  its  union  with 
Christ :  "glory"   (John  xvii.  6.)  being  one  of  the  names  of 
the  Spiritual  Messiah.     Prospectively  to  this  we  are  to  under- 
stand the  words  of  our  Lord,  At  that  day  ye  shall  know  that 
I  am  in  my  Father,  and  ye  in  me,  John  xiv.  20 ;  the  freedom 
of  a  fmite  will  being  possible  under  this  condition  only,  that  it 
has  become  one  with  the  will  of  God.     Now  as  the  difference 
of  a  captive  and  enslaved  Will,  and  no  Will  at  all,  such  is  i\\e 


^% 


APHORISMS    ON    SPIRITUAL    RELIGION. 


107 


Universe,  sub- 
:ss  tlian  the  ma- 
re [45].  Thus, 
i-equently,  they 
tenn  of  all  its 
e  Wit  of  Man 
igenuity,  before 
nitz,  can  reeon- 
if  the  difference 
D  same  compul- 
odern  (or  Pseu- 

I  Power,  of  Jus- 
gcs  on  the  com- 
{  have  sought  to 
e. 

h  and  inconven- 
Phrases  equally 
ing  are  no  rari- 
esis  was  the  fa- 
let  not  the  opin- 
ect  be  confound- 
itled  Calvinistic. 
the  Pretensions 
e  budge  Doctors 
i  Gospel,  whose 

II  from  Slavery ; 
tm  being  the  end 
5S,  and  the  same 
z.  its  union  with 
of  the  names  of 
we  are  to  under- 
;  shall  know  that 
20 ;  the  freedon* 
ition  only,  that  it 
as  the  difference 
it  all,  such  is  i\\e 


difference   between  the  Luthcranism  of  Calvin  and  the  Cal- 
vinism of  Jonathan  Edwards.  '    -^ 

APHORISM   II.  LEIGHTON. 

There  is  nothing  in  religion  farther  out  of  Nature's  reach, 
and  more  remote  from  the*  natural  man's  hking  and  believing, 
than  the  doctrine  of  Redemption  by  a  Saviour,  and  by  a  cru- 
cified Saviour.  It  is  comparatively  easy  to  persuade  men  of 
the  necessity  of  an  amendment  of  conduct ;  it  is  more  diffi- 
cult to  make  them  see  the  necessity  of  Repentance  in  the 
Gospel  sense,  the  necessity  of  a  change  in  the  principle  of  ac- 
tion ;  but  to  convince  men  of  the  necessity  of  the  Death  of 
Christ  is  the  most  difficult  of  all.  And  yet  the  first  is  but 
varnish  and  white-wash  without  the  second  ;  and  the  second 
but  a  barren  notion  without  the  last.  Alas  !  of  those  who  ad- 
mit the  doctrine  in  words,  how  large  a  number  evade  it  in  fact 
and  empty  it  of  all  its  substance  and  efficacy,  making  the  effect 
the  efficient  cause,  or  attributing  their  election  to  Salvation  to 
a  supposed  Foresight  of  their  Faith,  and  Obedience.  But  it  is 
most  vain  to  imagine  a  faith  in  such  and  ijuch  men,  which  be- 
ing foreseen  by  God,  dctenT.incd  him  to  elect  them  for  salva- 
tion ;  were  it  only  that  nothing  at  all  is  future,  or  can  have 
this  imagined  futurition,  but  as  i '.  is  decreed,  and  because  it  is 
decreed  by  God  so  to  be. 

COMMENT. 

No  impartial  person,  competently  acquainted  with  the  His- 
tory of  the  Reformation,  and  the  works  of  the  earlier  protest- 
ant  Divines  at  home  and  abroad,  even  to  the  close  of  Eliza- 
beth's reign,  will  deny  that  the  Doctrines  of  Calvin  on  Re- 
demption and  the  natural  state  of  fidlen  man,  are  in  all  essen- 
tial points  the  same  as  those  of  Luther,  ZuingUus,  and  the 
first  reformers  collectively.  These  doctrines  have,  however, 
since  the  re-establishment  of  the  Episcopal  Church  at  the  re- 
turn of  the  second  Charles,  been  as  gcnerally[46]  exchanged 
for  what  is  commonly  entitled  Arminianism,  hut  which,  taken 
as  a  complete  and  explicit  Sclicmt;  ol  15clicl',  it  would  be  both 


rl^ 


■'f'^ 


108 


AIDS    TO   REFLECTION. 


If    t 


11*  jW 


1    I 


\ 


up 


historically  and  theologically  more  accurate  to  call  Grolianisin, 
or  Christianity  according  to  Grotius.  The  change  was  not,  wc 
may  readily  helieve,  effected  without  a  struggle.  In  the  Ro- 
mish Churcli  this  latitudinarian  System,  .patronized  by  the  Je- 
suits, was  manfully  resisted  by  Jansenius,  Arnauld,  and  Pas- 
cal ;  in  our  own  Church  by  the  Bishops  Davenant,  Sanderson, 
Hall,  and  the  Archbishops  Usher  and  Leighton :  and  in  the 
latter  half  of  the  preceding  Aphorism  the  Reader  has  a  spe- 
cimen of  the  reasonings  by  which  Leighton  strove  to  invalidate 
or  counterpoise  the  reasonings  of  the  Innovators. 

Passages  of  this  sort  are,  however,  of  rare  occurrence  in 
Leighton's  works.  Happily  for  thousands,  he  was  more  use- 
fully employed  i'>  making  his  Readers  feel,  that  the  Doctrines 
in  question,  scripturallij  treated,  and  taken  as  co-organized 
parts  of  a  great  organic  whole,  need  no  such  reasonings. 
And  bettyi  still  would  it  have  been,  had  he  left  them  altogeth- 
er for  those,  who  severally  detaching  the  great  Features  of 
Revelation  from  the  living  Context  of  Scripttue,  do  by  that 
very  act  destroy  their  life  and  purpose.  And  then,  like  the 
eyes  of  the  Aranea  prodigiosa[47]  they  become  clouded  micro- 
scopes, to  exaggerate  and  distort  all  the  other  parts  and  propor- 
tions. No  odcnce  will  be  occasioned,  I  trust,  by  the  frank 
avowal  that  I  have  given  to  the  preceding  passage  a  place 
among  the  Spiritual  Ajjhorisms  for  the  sake  of  the  Comment : 
(he  following  Remark  having  been  the  first  marginal  Note  I 
had  pencilled  on  Leighton's  Pages,  and  thus,  (remotely,  at 
least),  the  occasion  of  the  present  Work. 

Leighton,  I  observed,  throughout  his  inestimable  Work, 
avoids  all  metaphysical  views  of  Election,  relatively  to  God, 
and  confines  himself  to  the  Doctrine  in  its  i  elation  to  Man  : 
and  in  that  sense  too,  in  which  every  Christian  may  judge  who 
strives  to  be  sincere  with  his  own  heart.  The  following  may, 
I  think,  be  taken  as  a  safe  and  useful  Rule  in  religioiis  inqui- 
ries. Ideas,  that  derive  their  oiigin  and  substance  from  the 
Moral  Being,  and  to  the  reception  of  whicii  as  true  ol>jedivi- 
l;i  (i.  f.  as  corresponding  to  n  loality  out  of  the  human  mind) 
ue  arc    (lclu'i"«Ji»  d  l«y  i   i>r((i:litul  inleicbt  exclusively,   may 


1 


ft 
1  t. 


.*•.;%    :^ 


APHORISMS  ON    SPIRITUAL    RELIGION. 


109 


;all  Grotiamsm, 
nge  was  not,  wc 
ic.  In  the  Ro- 
lizcd  by  the  Je- 
nauld,  and  Pas- 
lant,  Sanderson, 
on  :  and  in  the 
iader  has  a  spe- 
»ve  to  invalidate 

)1S. 

e  occurrence  in 
was  more  use- 
it  the  Doctrines 
IS  co-organised 
;uch  reasonings, 
t  them  altogeth- 
cat  Features  of 
Une,  do  by  that 
1  then,  like  the 
c  clouded  niicro- 
)arts  and  propor- 
5t,  by  the  frank 
passage  a  place. 
r  the  Comment : 
marginal  Note  I 
s,  (remotely,  at 

istimable  Work, 
lativcly  to  God, 
elation  to  Man  : 
1  may  judge  who 
e  following  may, 
1  religio\is  inqui- 
hstance  from  the 
IS  true  ohjeclivi- 
he  human  mind) 
xclubivtlv,   ma> 


. 


not,  like  theoretical  or  speculative  Positions,  be  pressed  on- 
ward into  all  their  possible   logical  consequences.     The  Law 
of  Conscience,  and  not  the  Canons   of  discursive  Reasoning, 
must  decide  in  such  cases.     At  least,  the  latter  has  no  validi- 
ty, which  the  single  Veto  of  the  former  is  not  sulficicnt  to  nul- 
lify.    The  most  pious  conclusion  is  here  the  most  legitimate. 
It  is  too  seldom  considered,  though   most  worthy  of  consid- 
eration, how  far  even  those  Ideas  or   Theories  of  puie  Spec- 
ulation, that  hear  the  same  name  with  the  Objects  of  Religious 
Faith,  are  indeed  the  same.     Out  of  the  principles  necessari- 
ly presumed  in   all  discursive  Thinking,  and  which  being,   in 
the  first   place,  universal^  and   secondly,  antecedent  to  every 
particular  exercise  of  the  Understanding,  are  therefore  refer- 
red to  the  Reason,  the  human  Mind  (wherever  its  powers  are 
sufficiently  developed,   and  its   attention  strongly  directed   to 
speculative  or   theoretical  inquiries),  forms  certain  I']s3ences, 
to  which  for  its  own  purposes  it  gives  a  sort  o<'  notional  Sub- 
sistence.    Hence  they  are  called  Entia  rationalia:   the  con- 
version of  which  into  Enlia  realia,  or   real  Objects,  by  aid  of 
the    Imagination,  has   in  all   times   been  the   fruitful  stock  of 
empty  Theories,  and   mischievous  Superstitions,  of  surrepti- 
tious Premises  and   extravagant   Conclusions.     For  as  these 
substantiated  Notions  were  in  many   instances  expressed  by 
the  same  terms,  as  the  objects  of  religious  Faith ;  as  in  most 
instances  they  were   applied,  though  deceptively,  to  the  ex- 
planation of  real   experiences  ;  and  lastly,  from  the  gratifica- 
tions, which  the  pride  and  ambition  of  man  received  from  the 
supposed  extension  of  his  Knowledge    and  Insight   it  was  t(t0 
easily  forgotten  or  overlooked,  that  the  stablest  and  most 
dispensable  of  these  notional  Beings  were  but  the  neces 
forms  of  Thinking,  taken   abstractedly :  and    that   like    iIh; 
brcadthlcss  Lines,  depthless    Surfaces,  and  perfect  Circb      of 
deometry,  they  subsist  wholly  and  solely  in  and  for  the  Aiind, 
that  contemplates  tliem.     Where  the    evidence  of  the  "^fnses 
fails  us,  and  beyond  the  precincts  of  sensilde  cxj)erien<      iiiere 
is  no  llcalilij  attributai)le  fo  uny   Notion,  but  what  i:>  given  to 


I  :. 


^~*S^   ■- 


Alt 


110 


AIDS    TO    REFLKCTION. 


m 


it  by  Revelation,  or  the  Law  of  Conscience,  or  the  necessary 
interests  of  Morality. 
Take  an  instance : 

It  is  the  ollicc,  and  as  it  were,  the  instinct  of  Reason  to 
bring  a  unity  into  all  our  conceptions  and  several  knowledges. 
On  this  all  system  depends  :  and  without  this  we  could  reflect 
connectedly  neither  on  nature  or  our  own  ntinds.  Now  this 
is  possible  only  on  the  assuin|)tion  or  hypothesis  of  a  one  as 
the  ground  and  cause  of  the  Universe,  and  which  in  all  suc- 
cession and  through  all  changes  is  the  subject  neither  of  Time 
or  Change.  The  onk  must  be  contemplated  as  Eternal  and 
Innuutable. 

Well !  the  Id(!a,  which  is  the  basis  of  Religion,  connnanded 
by  the  Conscience  and  retjuired  by  Morality,  contains  the 
same  truths,  or  at  least  Truths  that  can  be  expressed  in  no 
other  terms;  but  this  idea  presents  itself  to  our  mind  with  ad- 
ditional Attributes,  and  those  too  not  formed  by  mere  Abstrac- 
tion and  Negation,  with  the  Attributes  of  Holiness,  Providence, 
Love,  Justice,  and  Mercy.  It  comprehends,  moreover,  the 
independent  (c.i^ni-mimdanc)  existence  and  personality  of 
the  supreme  one,  as  our  Creator,  Lord,  and  Judge. 

The  hypothesis  of  a  one  Ground  and  Principle  of  the  Uni- 
verse ( necessary  as  nn  hypothesis ;  but  having  only  a  logical 
and  conditional  necessity )  is  thus  raised  into  the  idoA  of  the 
LiviNfj  GOD,  the  supreme  Object  of  our  Faith,  Love,  Fear, 
and  Adoration.  Religion  and  Morality  do  indeed  constrain  us 
to  declare  him  Eternal  and  Immutable.  But  if  from  the  Eter- 
nity of  the  Supreme  Being  a  Reasoner  should'  deduce  the 
impossibility  of  a  Creation;  or  conclude  Avith  Aristotle,  that 
the  Creation  was  co-eternal;  or,  like  the  later  Platonists, 
should  turn  Creation  into  Emanation^  and  make  the  universe 
proceed  from  Deity,  as  the  Sunbeams  from  the  Solar  Orb ; — 
or  if  from  the  divine  Immutability  he  should  infer,  that  all 
Prayer  and  Supplication  must  be  vain  and  superstitious :  then 
however  evident  and  logically  necessary  such  conclusions  may 
appear,  it  is  scarcely  worth  our  while  to  examine,  whether 
they  arc  so  oi   not.     The  Positions  thembclvcy  inwil  be  falic 


,  or  the  necessary 


net  of  Reason  to 
veral  knowledges. 
is  we  could  reflect 
minds.  Now  this 
thesis  of  a  one  as 

I  which  in  all  suc- 
!t  neither  of  Time 
id  as  Eternal  and 

iigion,  connnanded 
lity,  contains  the 
e  expressed  in  no 
•  our  mind  with  ad- 
dhy  mere  Abstrac- 
lincss,  Providence, 
ids,  moreover,  the 
and  personality  of 
\  Judge. 

inciple  of  the  Uni- 
king  only  a  logical 
nto  the  idea  of  the 
'\iith,  LovG,  Fear, 
ndeed  constrain  us 
jt  if  from  the  Kter- 
should!  deduce  the 
with  Aristotle,  that 
e  later  Platonists, 
make  the  universe 

II  the  vSolar  Orb  ; — 
)uld  infer,  that  all 
superstitious :  then 
ch  conclusions  may 
examine,  whether 
Ivcs  inwil  be  falic 


APHOKIS3IS    ON    SPIRITUAL    HELIGJON. 


Ill 


For  were  they  true,  the  idea  would  lose  the  sole  ground  of  its 
reality.  It  would  be  no  longer  the  Idea  intended  by  the  Be- 
liever in  his  premise — in  the  Premise,  with  which  alone  Re- 
ligion and  Morality  are  concerned.  The  very  subject  of  the 
discussion  would  be  changed.  It  would  no  longer  bo  the  Goo 
in  whom  we  believe ;  but  a  stoical  fate,  or  the  superos.'.ential 
ONE  of  Plotinus,  to  whom  neither  Intelligence,  or  Self-con- 
sciousness, or  Life,  or  even  jBewif  darebe  attributed  :  or  last- 
ly, the  World  itself,  the  indivisible  one  and  only  substance 
(substantia  una  et  unica)  of  Spinoza,  of  which  all  I'henome- 
na,  all  particular  and  individual  Things,  Lives,  Minds,  Thoughts 
and  Actions  are  but  modifications. 

Let  the  Believer  never  be  alarmed  hy  Objections  wholly 
speculative,  however  plausible  on  speculative  grounds  such 
objections  may  appear,  if  he  can  but  satisfy  himself,  that  the 
Result  is  repugnant  to  the  dictates  of  Conscience,  and  irre- 
concilable with  the  interests  of  Morality.  For  to  baflle  the 
Objector  we  have  only  to  demand  of  him,  by  wb">*  'ight  and 
under  wjiat  authority  he  converts  a  Thought  into,'.  Si  Jstance, 
or  asserts  the  existence  of  a  real  somewhat  corres])ondin[.t  to  a 
Notion  not  derived  from  the  experience  of  his  Senset..  It 
will  be  of  no  purpose  for  him  to  answer,  that  it  is  a  legitimate 
Notion.  The  Notion  may  have  its  mould  in  the  understand- 
ing ;  but  its  realization  must  bo  the  work  of  the  fancy. 

A  reflecting  Reader  will  easily  apply  these  remarks  to  the 
subject  of  Election,  one  of  the  stumbling  stones  in  the  ordi- 
nary conceptions  of  the  Christian  Faith,  to  which  the  Infidel 
points  in  scorn,  and  which  far  better  men  pass  by  in  silent  per- 
plexity. Yet  surely,  from  mistaken  conceptions  of  the  Doc- 
trine. I  suppose  the  person,  with  whom  1  am  arguing,  already 
so  far  a  believer,  as  to  luvc  convinced  himself,  both  that  a 
state  of  enduring  bliss  is  attainable  under  certain  conditions  ; 
and  that  these  conditions  consist  in  his  compliance  with  the 
directions  given  and  rules  prescribed  in  the  Christian  Scrip- 
tures. These  rules  he  likewise  admits  to  be  Such,  that,  by 
the  very  law  and  constitution  of  the  human  mind,  a  full  and 
faithful  compliance    with  them  cannot  but  have  conscqiiinces) 


iH 


112 


AIDS    TO   HEFLECTION. 


of  some  sort  oi-  other.  But  these  consequences  are  moreover 
distinctly  described,  enuiaerat*!d  and  proniiseti  in  the  same 
Scrijjtures,  in  which  the  conditions  are  lecorded;  and  though 
some  of  them  may  be  apparent  to  God  only,  yet  the  greater 
number  are  of  such  a  nature  that  they  cannot  exist  unknown 
to  the  Individual,  in  and  for  whom  tliey  exist.  As  little  possi- 
ble is  it,  that  he  should  find  these  consequences  in  himself,  and 
m»i  find  in  them  the  sure  marks  and  the  safe  pledges,  that  he 
'm  at  the  time  in  the  right  ruad  to  the  Life  piomised  under  these 
co»»«litions.  Now  1  dare  assert,  that  no  such  man,  however 
fervewt  his  dharity,  and  however  decj)  his  humility,  may  be, 
can  peir«80  (ho  records  of  History  with  a  reflecting  spirit,  or 
''  look  riSKund  the  world"  with  an  observant  eye,  and  not  find 
Ittinself  cw)»pelle(l  to  admit,  that  M  men  are  iiot  on  the  right 
Road.  We  cannot  helj)  judging,  that  even  in  Christian  coun- 
tries Many,  #  fearful  Many  !  have  not  their  faces  turned  to- 
jliird  it. 

This  then  is  mif  re  matter  o' fact.  Now  comes  the  ques- 
ti4Mi.  Shall  (he  |^«*ievcr,  who  liJnis  hopes  on  the  appointed 
jfrotmdfi  of  Hope,  .#!ribut«  this  distinction  exclusively  to  his 
m^n  i^olves  and  sti  ivinj^  'i  or  if  not  exclusively  yet  primari- 
iif  Mdl#ibljkeip{tify  ?  >%<^l  he  refer  ^nf  first  movements  and 
^^im^Snomio  Ihh  own  S^ill  and  UtMievstanding,  and  bottom 
\\\s-<^lSkm  W  8he  F)'(Miu.ses  on  Ito  own  comparative  excellence  ? 
If  no^,  d  mw.^n  i\\wv.  tak<  this  honour  .o  himself,  to  whom 
shall  h*  assigit  i'  .<>(  .■  hat  Bcmg  in  \«»hom  tte  Promise 
originated  and  on  whom  its  F  ittfikwent  depeiKis  ?  If  he  stop 
here,  who  ^hall  blame  han  '  P.  Wk^ft  aru,umeift  shall  lus  rea- 
soning be  invalidated,  that  might  ut*t  b«  urged  with  .i«|U*l 
force  against  any  essential  dilfercncf  uetween  tM>»»dient  m4 
Disobedient,  Christian  and  Worldling,  that  would  i^t  ii»ply 
that  both  sorts  alike  are,  in  the  sight  of  God,  the  sor»^  of  Go*' 
by  adoption  ?  If  he  stop  here,  who  siiall  drive  i«m  h  m  \vw 
position  ?  For  thus  fur  he  is  practically  concerned— ti»*»  the 
Conscience  requires,  this  the  highest  intci-ests  of  Morjdi(j  ■de- 
mand. It  is  a  cpiestion  of  Facts,  of  the  Will  and  the  1>mI, 
to  argue  against  \\hich  on  (he  abstract  notious  and  possiUiiUt.-s 


' 


m 


APHOIIISMS    O.V    SPIRITUAL    REMOION. 


IIJ 


cen  are  niorcover 
ised  in  the    same 
ied;  and  though 
,  yet   the  greater 
)t  exist  unknown 
,     As  little  possi- 
es  in  hiinseli",  and 
pledges,  that   he 
mised  under  these 
fh  man,  however 
hunulity,  may  he, 
erteeting  spirit,  or 
eye,  and   not  find 
e  not,  on  the  right 
in  Christian  coun- 
•  faces  turned   to- 

comcs  the   ques- 

on  tlie  appointed 

exclusively  to  his 

■iively  yet  primari- 

:    movements   and 

iding,  and  bottom 

lative  excellence  ? 

himself,  to  whom 

y!iom  tlie  Promise 

eikds  ?     If  he  stop 

iiicn-i  shall  hi«  rea- 

urged   with    >n\uaA 

tt(;n  Ot>^dient    and 

:  would  u«t  imply 

1,  tbe  sow?  of  Giw' 

rive  ijim  li   m  hi? 

inoerned — tm-i  the 

,ts  of  Mofality  4e- 

ill  and   the  Dead, 

lib  and  pos^iUlilie* 


II 


of  iho  speculative  Reason  is  as  unreasonable,  as  an  attempt  to 
decide  a  (piestion  of  Colours  by  pure  (ieometry,  or  to  unsetlle 
the  classes  and  specific  characters  of  Natural  History  by  the 
Doctrine  of  Fluxions. 

But  if  the  seif-examinant  will  abandon  t\u<  position,  and 
exchange  the  safe  circle  of  Religion  and  practical  Reason  for 
the  shifting  Sand-wastes  and  Mirages  of  Speculative  Theolo- 
gy ;  if  instead  of  seeking  after  the  marks  of  Election  in  him- 
self he  undertakes  to  determine  the  ground  and  origin,  the 
possibility  and  mode  of  Election  itself  in  relation  to  God  ; — 
in  this  case,  and  whether  he  does  it  for  the  satisfaction  of  cu- 
riosity, or  from  the  ambition  of  answering  those,  who  would 
call  God  himself  to  account,  why  and  by  what  right  certain 
Souls  were  born  in  Africa  instead  of  England  ?  or  why  (see- 
ing that  it  is  against  all  reason  and  goodness  to  choose  a  worse 
when  being  omnipotent  he  could  have  created  a  better)  God 
did  not  create  Beasts  Men,  and  Men  Angels  ?  or  why  God' 
create<l  any  men  but  with  pre-knowledge  of  their  obedience, 
and  why  he  left  any  occasion  for  Election  ? — in  this  case,  I 
say,  we  can  only  regret,  that  the  Inquirer  had  not  been  better 
instructed  in  the  nature,  the  bounds,  the  true  purposes  and 
proper  objects  of  his  intellectual  lacultics,  and  that  he  had  not 
previously  asked  himself,  by  what  a])propriatc  Sense,  or  Or- 
gan of  Knowlo<Ige,  he  hoped  to  secure  an  insight  into  a  Na- 
ture which  was  nc-ither  an  Object  of  his  Senses,  nor  a  part  of 
his  Self-consciousness !  and  so  leav<>  him  to  ward  oft"  shadowy 
Spears  with  the  shadow  of  a  Shield,  and  to  retaliate  the  non- 
sense of  Blasphemy  with  the  Abracadabra  of  Presumption. 
He  that  will  fly  without  wings  must  Hy  in  his  dreams  ;  and  till 
he  awakes,  will  not  tind  out,  that  to  lly  in  a  dream  is  but  to 
dream  of  flying. 

Thus  then  the  Doctrine  of  Election  is  in  itself  a  necessary 
inferftH(^  from  an  undeniaoie  fact— necessary  at  least  for  all 
who  h©id  that  the  best  of  Men  are  what  they  aie  through  the 
•jiace  of  Gotl.  In  relation  to  lU-  Believer  it  is  a  Hope,  win'cli 
rf  Jit  aj>ri«^  out  of  Christian  Pr  Lia^iples,  be  examined  by  the 
►  a»\d  MNMiMilied  bv  the  inoan-  ^j-t^ilj^-d  in  Srriptine,  will 


!r 


i    V^ 


ti 


m 


i 


lit 


AIU.S    TO    IlEFLKCTION. 


•m  f" 


:wt 


become  a  lively,  an  asswrcti  Hope,  but  which  cannot  m  thi9 
iile  pass  into  knoivledge,  much  less  certainty  of  Foie-knowl 
edg«;.  The  contrary  beUef  does  indeed  make  the  article  of 
Election  both  tool  and  parcel  of  a  mad  and  mischievous  fanati- 
cisn».  But  with  what  force  and  clearness  does  not  the  Apos- 
tle confute,  disclaim,  and  prohibit  the  pretence,  treating  it  as 
a  downwright  contradiction  in  terms !  See  Rom.  viii.  24. 

Hut   though  1  hold  the   doctrine  handled  as  Leighton  han- 
dles it  (that  is 'practically,   morally,  humanly)  rational,  safe, 
and  of  essential  importance,  I  see  many  [48]  reasons  resulting 
from  the  peculiar  circumstances,   under  which  St.  Paul  prea- 
ched and  wrote,  why  a  discreet  Minister  of  the  Gospel  should 
avoid  the  frequent  use  of  the  term,  and  express  the  meamnfr 
in  other  words  perfectly  equivalent  and  equally  scriptural :  lest 
in  saying  truth  he  might  convey  error. 
.  Had  my  purpose  been  confined  to  one  particular  Tenet,   an 
apology  might  be  required  for  so  long  a   Comment.     But  the 
Reader  will,  I  trust,  have  already  perceived,  that  my  object 
has  been  to  establish  a  general  Rule  of  interpretation  and  vin- 
dication applicable  to  all  doctrinal  Tenets,  and   especially  to 
the  (so  called)  Mysteries  of  the    Christian  Faith  :  to  provide 
a  Safety-lamp  for  religious  inquirers.    Now  this  I  find  in  the 
principle,  that  all  revealed  Truths  are  to  be  judged  of  by  us, 
as  far  as  they  are  possible  subjects  of  human  Conception,  or 
grounds  of  Practice,  or  in  some  way  connected  with  our  mo- 
ral and  spiritual  Interests.     In  order  to  have  a  reason  foi'  for- 
ming a  judgment  on  any  given  article,  we  must  be  sure    that 
we  possess  a  Reason,   by  and  according  to  which  a  judgment 
may  be  formed.     Now   in  respect  of  all  Truths,  to  which   a 
real  independent  existence  is  assigned,  and  which  yet  are  not 
contained  in,  or  to  be  imagined  under,  any  form  of  Space   or 
Time,  it  is  strictly  demonstrable,  that  the  human  Reason,  con- 
sidered abstractly  as  the  source  of  positive  Science  and  theo- 
retical Imight,  is  not  such  a  Reason.     At  the  utmost,  it  has 
only  a  negative  voice.     In  other  words,  nothing  can  be  allow- 
ed as  true  for  the  human  Mind,  which  directly  contra.licts  this 
Reason.     But   even  here,  before  we  admit  the  existence  of 


i:^ 


APIIOniNMfl    ON    flPIRITllAI,    HKf.lGION. 


115 


ch  cannot  in  this 
y  of  F'oie-knowl- 
ike  tho  article  of 
lischievous  fanati- 
Bcs  not  the  Apos- 
nce,  treating  it  as 
torn.  viii.  24. 

as  Leightoii  han- 
ly)  rational,  safe, 

reasons  resulting 
ich  St.  Paul  prea- 
the  Gospel  should 
ress  the  meaniiif; 
ily  scriptural :  lest 

ticular  Tenet,  an 
mnient.  But  the 
1(1,  that  my  object 
rpretation  and  vin- 
and  especially  to 
Faith  :  to  provide 

this  I  find  in  the 
a  judged  of  by  us, 
an  Conception,  or 
jcted  with  our  mo- 
e  a  reason  for  for- 
must  be  sure   that 

which  a  judgment 
rruths,  to  which   a 

which  yet  are  not 
form  of  Space  or 
luman  Reason,  con- 
D  Science  and  thco- 

the  utmost,  it  has 
thing  can  be  allow- 
illy  contradicts  this 
lit  the  existence  of 


any  such  contradiction,  we  must  bo  careful  to  ascertain,  that 
there  is  no  equivocation  in  play,  that  two  dillerent  subjects 
are  not  confounded  under  one  and  the  same  word.  A  strikin^^ 
instance  of  this  has  been  adduced  in  the  diflerence  between 
the  notional  Own  of  the  Ontologists,  and  the  idea  of  the  Liv- 
ing God. 

But  if  not  the  abstractor  speculative  Reason,  and  yet  area- 
son  there  must  be  in  order  to  a  I'ltional  Belief— then  it  nuist 
be  the  Practical  Reason  of  Man,  comprebcndiiig  th(!  Will,  the 
Conscience,  the  Moral  Being  with  its  inseparable  Interests 
and  Affections — that  Reason,  namely,  which  is  the  Organ  of 
Wisdom,  and  (as  far  as  Man  is  concerned)  the  Source  of  liv-. 
ihg  and  actual  Truths. 

From   these  premises   wo  may  further  deduce,  that  every 
doctrine  is  to  be   interjircted  in  reference  to  those,  to   whom 
it  has  been  revealed,  or  who  have  or  have  had  the  means   of 
knowing   or  hearing  the   same.     For   instance  :  the  Doctrine 
that  there  is  no  name  under  Heaven,  by  which  a   man  can  be 
saved,  but   the  name  of  Jesus.     If  the  word  here  rendered 
Name,  may  be  understood  (as  it   well  mav,  and  as  in   other 
texts  it  must  be)  as  me.ining  the  Power,  or  originating  Cause, 
I  see  no  objection  on  the  part  of  the  Practical  Reason  to  our 
belief  of  the  declaration  in  its  whole  extent.     It  is  true  uni- 
versally or  not  true  at  all.     If  there  be  any  redemjjtive  pow- 
er not  contained  in  the  Power  of  Jesus,  then  Jesus  is  not  the 
Redeemer  :  not  the  redeemer  of  the  Workl,  not  the  Jesus  ( i. 
e.  Saviour)  of  Manfcinrf.     But  if  with  TertuUian  and  Augus- 
tin   we  make  the  Text  assert  the  condenmation  and  misery  of 
all  who  are  not  Christians  by  Baptism  and  explicit  Belief  in 
the  Revelation  of  the  New  Covenant — then  1  say,  the  doc- 
trine is  true   to  all  intents  aiul  purposes.     It  is  true,  in  every 
respect,  in  which  any  practical,  moral,  or  spiritual   Interest  or 
End  can  be  connected  with  its  truth.     It  is  true  in  respect  to 
every  man  who  has  had,  or  who  might  have  had,  the  Gospel 
preached  to  him.     It  is  true  and  obligatory  for  every  Chris- 
tian community  and  for  every  individual  Believer,  wherever 
the  opportunity  is  afforded  of  spreading  the  Light  of  the  Gos- 


t 


lit 


':\'k 


'I'  to 


m 


kg 


IIG  AIDS   TO    REFLECTION. 

pel  and  making  knoivn  the  name  of  the  only  Savioni  and  lie- 
(leenier.  For  even  (hoii(;li  the  uninformed  Heathens  sliould 
nut  perish,  the  guilt  of  their  Perishin}!;  will  attach  to  those 
nho  not  only  hud  no  certainty  of  their  safety,  hut  who  were 
commanded  to  act  on  the  su|)positi()n  of  the  contrary,  liut  il 
on  the  other  hand,  a  theological  J)o)^mtttist  sliould  attempt  to 
persuade  mc,  that  this  Text  was  intendeil  to  give  us  an  histor- 
ical knowledge  of  God's  future  Actions  and  Dealings— and 
for  the  gratification  of  our  curiosity  to  inform  us,  that  vSocrates 
and  Phocion,  together  with  all  the  Savages  in  the  untravelled 
Woods  and  Wilds  of  Africa  and  America,  w  ill  be  sent  to  keep 
company  with  the  Ucvil  and  his  Angels  in  everlasting  Tor- 
ments—1  should  remind  him,  that  the  purpose  of  Scripture 
was  to  teach  us  our  duty,  not  to  enable  us  to  sit  in  Judgment 
on  tlie  souls  of  our  fellow  creatures. 

One  other  instance  will,  I  trust,  prevent  all  misconception 
of  my  meaning.  I  am  clearly  convinced,  that  the  scriptural 
and  only  truc[49]  Idea  of  God  will,  in  its  dcvclopement,  he 
found  to  involve  the  Idea  of  the  Triunity.  Uut  I  am  likewise 
convinced,  that  previous  to  the  promulgation  of  the  (Jospcl 
the  Doctrine  had  no  claim  on  the  Faith  of  Mankind  :  though 
it  might  have  been  a  legitimate  contemplation  for  a  specula- 
tive philosopher,   a  Theorem  in   Metaphysics  valid  in   the 

Schools.  "      ;  » 

1  form  ft  certain  notion  in  my  mind,  and  say  :  this  is  what  / 
understand  by  the  term,  God.  From  books  and  conversation 
I  find,  that  the  Learned  generally  connect  the  same  notion 
with  the  same  word.  I  then  apply  the  Rules,  laid  down  by 
the  Masters  of  Logic,  for  the  involution  and  evolution  of  terms 
and  prove  ( to  as  many  as  agree  with  me  in  my  premises )  that 
the  Notion,  God,  involves  the  Notion,  Trinity.  1  now  pass 
out  of  the  Schools,  and  enter  into  discourse  with  some  friend 
or  ueighbour,  unversed  in  the  formal  sciences,  unused  to  the 
processes  of  Abstraction,  neither  Logician  or  Metaphysician  ; 
but  sensible  and  singleminded,  "  an  Israelite  indeed,"  tfust- 
ing  in  "  the  Lord  God  of  his  Fathers,  even  the  God  of  Abra- 
ham, of  Isaac,  and  of  Jacob."     If  1  speak  of  God  to  /ii«i,  what 


m 


A 


Saviour  and  Ue- 
llcatlieiis   sliouUl 

I  attach  to  those 
y,  hut  who  were 
contrary,  lint  il' 
hoiiUI  attempt  to 
give  us  an  liistor- 
d   Dcahiigs — and 

us,  tluit  vSocrates 
n  the  untravelled 

II  be  sent  to  keep 
cvcrhustini;  Tor- 

)osc  of  Scripture 
J  sit  in  Judgment 

all  misconception 
Kit  the  scriptural 
Icvclopenient,  he 
IJut  I  am  likewise 
)n  of  the  (Jospcl 
yiankind :  though 
ion  for  a  specula- 
ics  valid  in   the 

ly  :  this  is  what  / 
and  conversation 
the  same  notion 
les,  laid  down  hy 
jvolution  of  terms 
iiy  premises)  that 
nity.  1  now  pass 
with  some  friend 
OS,  unused  to  the 
r  Metaphysician ; 
e  indeed,"  tfust- 
the  God  of  Ahra- 
God  to  him,  what 


IMAGE  EVALUATION 
TEST  TARGET  (MT-S) 


// 


A 


u. 


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T 


APHORISMS    ON    SPiniTUAL    REMGION. 


117 


will  hr,  uiulerstand  me  to  be  speaking  of?  What  does  he 
aean,  aiui  suppose  me  to  mean,  by  the  word  ?  An  Accident 
oi  Product  of  the  reasoning  faculty,  or  an  Abstraction  which 
the  human  Mind  makes  by  reflecting  on  its  own  thouglits  and 
forms  of  thinking  ?  No.  By  God  he  understands  nie  to  mean 
an  existing  and  self-subsisting  reality  [50],  a  real  and  personal 
Heing — even  the  Person,  the  i  am,  who  sent  ISloses  to  his 
Forefathers  in  Kgypt.  Of  the  actual  existence  of  this  divine 
Person  lie  lias  the  same  historical  assurance  as  of  theirs  ;  con- 
Jhmed  indeed  by  the  Book  of  Nature,  as  soon  and  as  far  as 
that  stronger  and  better  Light  has  taught  iiim  to  read  and  con- 
strue it — conlirmed  by  it,  1  say,  but  not  derived  fiom  it.  Now 
by  what  right  can  I  require  this  Man  (and  of  such  men  the 
great  majority  of  serious  Believers  consisted,  previous  to  the 
Liglit  of  the  (lospcl)  to  receive  a  Notion  of  mine,  wholly  al- 
ien from  his  liabits  of  tliinking,  because  it  may  be  logicallydc- 
duced  from  another  Notion,  with  wliich  he  was  almost  as  little 
acquainted,  and  not  at  all  concerned  ?  Grant  for  a  monient, 
that  the  latter  (i.  e.  the  Notion,  with  which  I  first  set  out)  as 
soon  as  it  is  combined  m  ilh  the  assurance  of  a  corresjionding 
lieality  becomes  identical  with  the  true  and  effective  Idea  of 
God !  Grant,  that  in  thus  realizing  the  Notion  I  am  warran- 
ted by  Revelation,  the  Law  of  Conscience,  and  the  interests 
and  necessities  of  my  Moral  Being !  Yet  by  what  authority, 
by  what  inducement,  am  I  entitled  to  attach  the  same  reality 
to  a  second  Notion,  a  Notion  drawn  from  a  Notion  ?  It  is  evi- 
dent, that  if  I  have  the  same  Right,  it  must  be  on  the  same 
grounds.  Revelation  must  have  assured  it,  my  conscience  re- 
quired it — or  in  some  way  or  other  I  must  have  an  interest  in 
this  belief.  It  must  concern  me,  as  a  moral  and  responsible 
Being.  Now  these  grounds  were  first  given  in  the  Redemp- 
tion of  Mankind  by  Christ,  the  Saviour  and  Mediator :  and  by 
the  utter  incompatibility  of  these  offices  with  a  mere  Crea- 
ture. On  the  doctrine  of  Redemption  depends  the  Faith,  the 
Dull/,  of  believing  in  the  Divinity  of  our  Lord.  And  this 
again  is  the  strongest  Ground  for  the  reality  of  that  Idea,  in 
whicii  alone  tiiis  Divinity  can  be   leceivcd  without  breach  of 


li 


hi 


m 


118 


AIDS   TO    REt'LKCTION. 


the  faith  in  the  unity  of  the  Godhead.  But  such  is  the  Idea 
of  the  Trinity.  Strong  as  the  motives  are  that  induce  nie  to 
defer  the  full  discussion  of  this  great  Article  of  the  Christian 
Creod,  1  cannot  withstand  the  request  of  several  Divines, 
whose  situation  and  extensive  services  entitle  them  to  the  ut- 
most deference,  that  1  should  so  far  deviate  from  my  fust  in- 
tention as  at  least  to  indicate  the  point  on  which  I  stand,  and 
to  prevent  the  misconception  of  my  purpose  :  as  if  1  held  the 
doctrine  of  the  Trinity  for  a  Truth  which  Men  could  he  called 
on  to  believe  by  mere  force  of  Reasoning,  independently  of 
any  positive  Revelation.  In  short,  it  had  been  reported  in  cer- 
tain circles,  that  I  considered  this  doctrine  as  a  demonstrable 
part  of  the  Religion  of  Nature.  Now  though  it  might  be  suf- 
ficient to  say,  that  I  regard  the  very  phrase  "  Revealed  Reli- 
gion" as  a  pleonasm,  inasmuch  as  a  religion  not  revealed  is, 
in  my  judgment,  no  religion  at  all ;  I  have  no  objection  to  an- 
nounce more  particularly  and  distinctly  what  I  do  and  what  I 
do  not  maintain  on  this  point :  provided  that  in  the  following 
paragraph,  with  this  view  inserted,  the  reader  nill  look  for 
nothing  more  than  a  plain  statement  of  my  opinions.  The 
grounds  on  which  they  rest,  and  the  arguments  by  which  they 
are  to  be  vindicated,  are  for  another  place. 

I  hold  then,  it  is  true,  that  all  the  (so  called)  Demonstra- 
tions of  a  God  either  prove  too  little,  as  that  from  the  Order 
and  apparent  Purpose  in  Nature  ;  or  too  much,  viz.  that  the 
World  is  itself  God  ;  or  they  clandestinely  involve  the  con- 
clusion in  the  Premises,  passing  off  the  mere  cinalysis  or  expli- 
cation of  an  Assertion  for  the  Proof  of  it — a  species  of  logical 
legerdemain  not  unlike  that  of  the  Jugglers  at  a  Fair,  who 
putting  into  their  mouths  what  seems  to  be  a  walnut,  draw  out 
a  score  yards  of  Ribbon.  On  this  sophism  rest  the  pretended 
"  Demonstrations  of  a  God"  grounded  on  the  Postulate  of  a 
First  Cause.  And  lastly  in  all  these  Demonstrations  the  au- 
thors presuppose  the  Idea  or  Conception  of  a  God  without  be- 
ing able  to  authenticate  it,  i.  e.  to  give  an  account  whence 
they  obtained  it.  For  it  is  clear,  that  the  proof  first  mention- 
ed and  the  most  natural   and  convuicing  of  all  ( the  Cosmolo- 


APHORISMS    ON    SPIRITUAL    BKLIGION. 


119 


such  is  the  Idea 
at  induce  me  to 
jf  the  Chi'istian 
cveial  Divines, 
them  to  the  ut- 
ioin  my  fust  in- 
ich  I  stand,  and 
as  if  1  held  the 
1  could  be  called 
idependently  of 
reported  in  cer- 
1  a  demonstrable 
il  might  be  suf- 
'  Revealed  Reli- 
not  revealed  is, 
objection  to  an- 
1  do  and  what  I 
in  the  following 
er  nill  look  for 
opinions.  The 
s  by  which  they 

ed)  Demonstra- 
from  the  Order 
;h,  viz.  that  the 
nvolve  the  con- 
nalysis  or  expli- 
pecies  of  logical 
I  at  a  Fair,  who 
A'alnut,  draw  out 
3t  the  pretended 
e  Postulate  of  a 
strations  the  au- 
God  without  bc- 
iccount  whence 
lof  first  ineniion- 
[1  (the  Co5inolo- 


gical  I  mean  or  that  from  the  Order  in  Nature )  presupposes 
the  Ontological— i.  e.  the  proof  of  a  God  fronj  the  necessity 
and  necessary  Objeclivily  of  the  Idea.  If  the  latter  can  as- 
sure us  of  a  God  as  an  existing  Kealitr,  the  former  will  go  far 
to  prove  his  Power,  Wisdom  and  Benevoloiue.  All  this  I 
hold.  But  I  also  hold,  that  this  Trutli,  the  hardest  to  demon- 
strate, is  the  one  which  of  all  others  least  needs  to  be  demon- 
strated ;  that  though  there  may  be  no  conclusive  demonstra- 
tions of  a  good,  wise,  living  and  personal  God,  there  are  so 
many  convincing  reasons  for  it,  within  and  without — a  grain  of 
sand  sufficing,  and  a  whole  universe  at  hand  to  echo  the  deci- 
sion ! — that  for  every  mind  not  devoid  of  all  reason,  and  despe- 
rately conscience-proof,  the  Truth  which  it  is  the  least  possi- 
ble to  prove,  it  is  little  less  than  impossible  not  to  believe  ! 
only  indeed  just  so  much  short  of  impossil)ie,  as  to  leave  some 
room  for  the  will  and  the  moral  election,  and  thereby  to  keep 
it  a  truth  of  Religion,  and  the  possible  subject  of  a  Cominand- 
ment[61]. 

On  this  account  I  do  not  demand  of  a  Deist,  that  he  should 
adopt  tho  doctrine  of  the  Trinity.  For  he  might  very  well 
be  justified  in  replying,  that  he  rejected  the  doctrine,  not  be- 
cause it  could  not  be  demonstrated,  nor  yet  on  the  score  of 
any  incomprehensibilities  and  seeming  contradictions  that 
might  be  objected  to  it,  as  knowing  that  thtse  might  be,  and 
in  fact  had  been,  urged  with  equal  force  against  a  personal 
God  under  any  form  capable  of  Love  and  Veneration ;  but 
because  he  had  not  the  same  theoretical  necessity,  the  same 
interests  and  instincts  of  Reason  for  the  one  hypothesis  as  for  the 
other.  It  is  not  enough,  the  Deist  might  justly  say,  that  there  is 
no  cogent  reason  why  I  should  not  believe  the  Trinity  :  you 
must   show  me  some  cogent  reason  why  I  should. 

But  the  case  is  quite  diflerent  with  a  Christian,  who  accepts 
the  Scriptures  as  the  Word  of  God,  yet  refuses  his  assent  to 
the  plainest  declarations  of  these  Scriptures,  and  explains 
away  the  most  express  texts  into  metaphor  and  hyperbole, 
because  the  literal  and  obvious  interpretation  is  (according  to 
his  notions)  absurd  and  contrary  to  reason.     He  is  bound  to 


''I 


1 

1 

^   1 

;   i5 


' 


.m 


120 


AIDS  TO    IlKt  LKCTIOX. 


show,  lliat  it  is  so  in  any  sense,  not  equally  applicable  to  ihc 
tex»s  asserting  the  Being,  Inlinity,  and  Personality  of  God  the 
Katlier,  tlie  Kternal  and  Omnipresent  one,  who  created  the 
Heaven  and  the  Earth.  And  llie  more  is  he  bound  to  do  tliis, 
and  the  greater  is  my  right  to  demand  it  of  him,  because  the 
doctiine  of  Kcdemption  from  Sin  su))plies  the  Christian  with 
motives  and  reasons  for  the  divinity  of  the  Redeemer  far  more 
concerning  and  coercive  subjectively,  i.  e.  in  the  economy  of 
liis  own  Soul,  than  are  all  the  inducements  tliat  can  influence 
the  Deist  objectively,  i,  e.  in  the  interpretation  of  Nature. 

Do  I  then  utterly  exclude  the  si)eculativc  Reason  from  The- 
ology ?  No !  It  is  its  oflice  and  rightful  privilege  to  deter- 
mine on  the  negative  truth  of  whatever  we  are  required  to  be- 
lieve, 'i'lu!  Doctrine  must  not  contradict  any  universal  prin- 
ciple :  for  this  would  be  a  Doctrine  that  contradicted  itself". 
Or  Philosophy  ?  No.  It  maybe  and  has  been  the  servant 
and  pioneer  of  Faith  by  convincing  the  mind,  that  a  doctrine 
is  cogitable,  that  the  soul  can  present  the  Idea  to  itself:  and 
that  if  we  determine  to  contemplaie,  or  think  of,  the  subject 
at  all,  so  and  in  no  other  form  can  this  be  etfected.  So  for 
are  both  Logic  and  Philosophy  to  be  received  and  tiusted. 
IJut  the  duty,  and  in  some  cases  and  for  some  persons  even 
the  right,  of  thinking  on  sulijects  l)eyond  the  bounds  of  sen- 
sible experience  ;  the  grounds  of  the  real  truth  ;  the  Life,  the 
Substance,  the  Hope,  the  Love,  in  one  word,  the  Faith;  these 
are  Derivatives  from  the  practical,  moral,  and  sj)iritual  Nature 
and  Being  of  Man. 

APHORISM  III. 

That  Religion  is  designed  to  improve  the  nature  and  facul- 
ties of  Man,  in  older  to  the  right  governing  of  our  actions,  to 
the  securing  the  j-eace  and  progress,  external  and  internal,  of 
Individuals  and  of  Communities,  ana  lastly,  to  the  rendering 
us  capable  of  a  more  perfect  state,  entitled  the  kingdom  of 
Cod,  to  which  the  present  Life  is  probationary — this  is  a  truth 
which  all  who  have  truth  only  in  view,  will  receive  on  its  own 
evidence.     If  such  then  be  the  main  end  of  Religion  altogeth- 


I 


■  n 


APHORISMS    ON    SPIRITITAL    RELIGION. 


121 


pi)lieal)lc  to  ihc 
lality  of  God  tho 
vl>o  created  the 
bound  to  do  tliis, 
liin,  because  the 
c  Christian  with 
decmer  far  more 

the  economy  of 
liat  can  influence 
n  of  Nature, 
icason  from  The- 
ivilege  to  dcter- 
e  required  to  bc- 

universal  priii- 
iitradic*ed  itself, 
ccn  the  servant 
,  that  a  doctrine 
'ca  to  itself:  and 
.k  of,  the  subject 
ertccted.  So  for 
•ed  and  trusted, 
no  persons  even 
c  bounds  of  sen- 
th ;  the  Life,  the 
he  Faith;  these 

s])iritual  Nature 


nature  and  facul- 
tf  our  actions,  to 
I  and  internal,  of 
to  the  rendering; 
the  kingdom  of 
y — this  is  a  truth 
2ceive  on  its  own 
{ciigion  altogeth- 


er (the  improvement  namely  of  our  nature  and  faculties),  it 
is  plain,  that  every  part  of  Religion  is  to  be  judged  by  its  re- 
lation to  this  main  end.  And  since  the  Christian  Scheme  is 
Religion  in  its  most  perfect  and  etfective  Form,  a  revealed 
Religion,  and  therefore,  in  a  special  sense  proceeding  from 
that  being  wlio  made  us  and  knows  what  we  are,  of  course 
therefore  adapted  to  the  needs  and  capabilities  of  Human  Na- 
ture ;  nothing  can  be  a  part  of  this  holy  faith  that  is  not  duly 
proportioned  to  this  end.  Extracted  with  slight  alterations 
from  BiirneVs  Preface  to  Vol.  ii.  of  the  Hist,  of  the  Refor- 
mation. 

COMMENT. 

This  Aphorism  should  be  borne  in  mind,  whenever  a  theo- 
logical Resolve  is  proposed  to  us  as  an  article  of  Faith.  Take 
for  instance,  the  Determinations  passed  at  the  Synod  of  Dort 
concerning  the  Absolute  Decrees  of  God  in  connexion  with 
his  Omniscience  and  Fore-knowledge.  Or  take  the  Decision 
in  the  Council  of  Trent  on  the  Diflerence  between  the  two 
kinds  of  Transubstantiation,  the  one  in  which  both  the  Sub- 
stance and  the  Accidents  are  changed,  the  same  matter  re- 
maining—as in  the  conversion  of  Water  to  Wine  at  Cana : 
the  other,  in  which  the  JNlattcr  and  Substance  are  changed, 
the  Accidents  remaining  unaltered,  as  in  the  Eucharist— this 
latter  being  Transubstantiation  par  eminence !  Or  rather  take 
the  still  more  tremendous  Dogma,  that  it  is  indispensable  to 
a  saving  Faith  carefully  to  distinguish  the  one  kind  from  the 
other,  and  to  believe  both,  and  to  believe  the  necessity  of  be- 
lieving both  in  order  to  Salvation !  For  each  or  either  of 
these  extra-scriptural  Articles  of  Faith  the  preceding  Apho- 
rism supplies  a  safe  criterion.  Will  the  belief  tend  to  the  im- 
provement of  any  of  my  moral  or  intellectual  faculties  >  But 
before  1  can  be  convinced  that  a  Faculty  will  be  improved  I 
must  be  assured  that  it  exists.  On  all  these  dark  sayings, 
therefore,  of  Dort  or  Trent,  it  is  quite  sufficient  to  ask,  by 
what  faculty.,  organ,  or  inlet  of  knowledge  we  are  to  assure 
ourselves,   that  the  words  mean  any  thing,   or  correspond  to 

16 


■;    -^ 


if   '%* 


1 


lil 


AIDS    TO    REFLECTION. 


any  object  out  of  our  own  mind  or  even  in  it :  unless   indeed 
the  mere  craving  and  strivinj;  to   think  on,  after  all  the  mate- 
rials for  thinking  have  been  exluuisted,  can  be  called  an  object. 
When  a   nnniber  of  trust-worthy    Persons  assure   me,   that  a 
portion  of  fluid  which  they  saw  lo  be  Water,  by  some  change 
in  the  fluid  itself,  or  in  their  Senses,   suddenly  acquired    the 
Colour,  Taste,  Smell,  and  exhilarating  property  of  Wine,  1 
perfectly  understand  what  they  tell  me,  and  likewise  by  ^yhat 
faculties  they  Jnight  have  come  to  the  knowledge  of  the  Fact. 
But  if  any  one  of  the  number  not  satisfied  with    my  acquies- 
cence in  the  Fact,  should  insist  on  my  believing,  that  the  Mat- 
ter remained  the  same,  the  Substance  and  the  Accidents  hav- 
ing been  removed  in  order  fo  make  way  (or   a  diflerent  Sub- 
stance  with  diflerent  Accidents,  I  must  entreat  his  permission 
to  wait    till  I   can  discover  in   myself  any  faculty,  by   which 
there  can  be  presented  to  me  a  matter   distinguishable   from 
Accidents,  and  a  Substance  that    is  difl'erent  from  both.     It  is 
true,  I  have  a  faculty  of  articulation ;  but  1  do  not  see  that  it 
can  be  improved   by  my  using  it    for  the  formation  of  words 
without  meaning,  or  at  best,  for  the  utterance  of  Thoughts, 
that  mean  only  the  act  of  so  thinking,  or  of  trying  so  to  think. 
But  the   end  of  Religion  is  the  improvement  of  our  Nature 
and    Facvdties.     Ergo,  &c.  Q.  T.   1).     I  sum  up  the  whole  in 
one  great  practical  Maxim.     The  Object  of  religious  Contem- 
plation, and  of  a  truly  spiritual  Faith,  is  the  ways  of  God  to 
Man.     Of  the  Workings   of  the  Godhead,  God  himself  has 
told  us.  My  Ways  are  not  as  your  ways,  nor  my  Thoughts  as 
your  Thoughts. 

AniORISM  IV. 

THE  CHARACTKRrSTlC  DIFFERENCE  BETWEEN  THE  DISCIPLINE 
OF  THE  ANCIENT  PHILOSOPHERS  AND  THG  DISPENSATION  OF 
THE  GOSPEL. 

By  undeceiving,  enlarging,  and  informing  the  Intellect,  Phi- 
losophy sought  to  purify^  and  to  elevate  the  Moral  Character. 
Of  course,  those  alone  could  receive  the  latter  and  incompara- 
bly greater  Benefit,  who  by  natural  capacity  and  favourable 


APIIOnlSMIi   ON    SI'IRITf.VI,    HKl.Ki  ION. 


12:\ 


:  unless   indcod 
cr  all  the  inatc- 
calk;il  an  (ibject. 
sure  me,  that  a 
hy  some  change 
ly  acquired    the 
?rty  of  Wine,  I 
ikcwise  by  what 
dge  of  the  Fact, 
ith    my  acquies- 
ig,  that  the  Mat- 
Accideiits  hav- 
a  different  Sub- 
at  his  permission 
culty,  by   which 
nguishable   from 
from  l)0th.     It  is 
;lo  not  see  that  it 
niation  of  words 
ice  of  Thoughts, 
lying  so  to  think, 
it  of  our  Nature 
up  the  whole  in 
eligiovs  Contem- 

WAYS  OF  (lOD  TO 

God  himself  has 
■  my  Thoughts  as 


r  THE  DISCIPLINE 
DISPENSATION  or 

:he  Intellect,  Phi- 
Moral  Character, 
r  and  incompara- 
V  and  favourable 


contin^enciea  of  Fortune  nmmc  fit  Uecipicnts  of  the  former. 
liow  small  the  number,  we  scarcely  nocd  tlie  esidenrc  of  His- 
tory to  assure  us.  Across  the  Night  of  I'agnniKio,  Philosophy 
nitted  on,  like  tlie  Laiithorn-lly  of  the  Tropics,  a  Light  to  itself, 
and  an  OrnaniLMit,  but  alas!  no  more  than  an  ornament,  of  the 
surrounding  Darkness. 

Christianity  reversed  the  order.     By  means  accessible  to 
all,  by  inducements  ope.ative  on  all,  and  by  convictions,  the 
grounds  and  materials  of  which  all  men  might  lind  in  them- 
selves her  first  step  was  to  cleanse  the  Heart.     But  the  bene- 
fit did  not  stop  here.     In   preventing   the  rank   vapours  that 
steam  up  from  the  :-orrupt  Heart  Christianity  restores  the  In- 
tellect likewise  to  its  natural  clearness.     By  relieving  the  mind 
from    the   distractions  and  importunities  of  the    unruly    pas- 
sions, she  improves  the  qtiaHly  of  the  Understanding  :   while 
at   the    same  time  she  presents  for   its   contemplations   Ob- 
jects so  great  and  so  bright  as  cannot  but  enlarge  the  Organ, 
by  which  they  arc  contemplated.     The  Fears,  the  Hopes,  the 
Remembrances,  the  Anticipations,  the  inward  and  outward  Ex- 
perience, the  Belief  and  the  Faith,  of  a  Christian  form  of  them- 
selves a  Philosophy  and  a  sum  of  Knowledge,  which  a  Life 
spent  in  the  Grove  of  Academus,  or  the  "painted  Porch," 
could  not  have  attained  or  collected.     The  result  is  contained 
in  the  fact  of  a  wide  and  still  widening  Christendom. 

Yet  I  dare  not  say,  that  the  effects  have  b^en  proportionate 
to  the  divine  wisdom  of  the  Scheme.  Too  soon  did  the  Doc- 
tors of  the  Church  forget  that  the  Heart,  the  Moral  Nature,  was 
the  Beginning  and  the  End;  and  that  Truth,  Knowledge  and 
Insight^were  comprehended  in  its  expansion.  This  was  the 
true  and  fust  apostasy— when  in  Council  and  Synod  the  divine 
Humanities  of  the  Gospel  gave  way  to  speculative  Systems, 
and  Religion  became  a  Science  of  Shadows  under  the  name 
of  Theology,  or  at  best  a  bare  Skeleton  of  Truth,  without 
life  or  interest,  alike  inaccessible  and  unintelligible  to  the  ma- 
jority of  Christians.  For  these  therefore  there  remained  only 
rites  and  ceremonies  and  spectacles,  shows  and  semblances. 
Thus  among  the  learned  the  substance  of  things  hoped  for 
(  Heb.  .\i.  I  0  passed  off  into  Notions  ;  and  for  the  I'nlcnrned 


il 


:  '\\ 


Ul 


AIDS    TO    KEFLKCTION. 


the  suifiircs  of  Things  became  [52] Substance.  The  Chris- 
tian world  was  for  centuries  divided  into  the  Many,  that  did 
not  think  at  all,  ami  the  Few  who  did  nothing  but  think — both 
alike  unreflecting,  the  one  from  defect  of  the  Actj  the  other 
from  the  absence  of  an  Object. 

APHORISM  V. 

There  is  small  chance   of  Truth  at  the  goal  where  there  is 
not  child-like  Humility  at  the  Starting-post. 


f.OMMENT. 

Humility  is  the  safest  Ground  of  Docility  :  and  Docility  the 
surest  Promise  of  Docibility.  Where  there  is  no  working  of 
Self-love  in  the  heart  that  secures  a  leaning  beforehand  ;  where 
the  great  Magnet  of  the  Planet  is  not  overwhelmed  or  obscur- 
ed by  partial  masses  of  Iron  in  close  neighbourhood  to  the 
Compass  of  the  Judgment,  though  hidden  or  unnoticed  ;  there 
will  this  great  Desideratum  be  found  of  a  child-like  Humility. 
Do  I  then  spy,  that  I  am  to  be  inlluenced  by  no  Interest.-'  Far 
from  it!  There  is  an  Interest  of  Truth:  or  how  could  there 
be  a  Love  of  Truth  ?  And  that  a  love  of  Truth  for  its  own 
sake,  and  merely  as  Truth,  is  possible,  my  Soul  bears  witness 
to  itself  in  its  inmost  recesses.  But  there  are  other  Inter- 
ests— those  of  'ioodness,  of  Beauty,  of  Utility.  It  would  be 
a  sorry  proof  of  the  Humility  I  am  extolling,  were  I  to  ask  for 
Angels'  wings  to  overfly  my  own  Human  Nature.  I  exclude 
none  of  these.  It  is  enough  if  the  "  lene  clinamen,^^  the  gen- 
tle Bias,  be  given  by  no  interest  that  concerns  myself  other 
than  IS  I  am  a  Man,  and  included  in  the  great  family  of  Man- 
kind ;  but  which  does  therefore  especially  concern  me,  be- 
cause being  a  cojnmon  Interest  of  all  men  it  must  needs  con- 
cern the  very  essentials  of  my  Being,  and  because  these  ea- 
sentials,  as  existing  in  me,  are  especially  intrusted  to  my  par- 
ticular charge. 

Widely  different  from  this  social  and  truth  attracted  Bias, 
dilTerent  both  in  its  nature  and  its  effects,  is  the  Interest  con- 
•lectcd  with  the  desire  of  (lisiinguishing  yourself  from  other 


I 


'.     The  Cliris- 

Vlany,  that   did 

•lit  think — both 

Act,  the  other 


where  tliorc  is 


iiul  Docilit}'  the 
no  working  of 
irchand  ;  wliere 
lined  or  obscur- 
ourhood  to  the 
moticcd  ;  there 
-like  Huniiiity. 
J  Interest?  Far 
low  could  there 
nth  for  its  own 
d  bears  witness 
re  other  Inter- 
'.  It  would  be 
'ere  I  to  ask  for 
re.  I  exclude 
men"  the  gen- 
s  myself  other 
family  of  Man- 
ncern  me,  be- 
lust  needs  con- 
cause  these  ea- 
ted  to  my  par- 
attracted  Bias, 
ic  Interest  con- 
self  from  other 


APHORISMS    0\    SIMHrrt-AI,    UK.I.IGIOX. 


1  if) 


men,  in  order  to  he  distinguished  by  them.  Hoc  rovera  m< 
inter  to  et  veritatcm.  This  Interest  does  indeed  stand  be- 
tween llu'o  and  truth.  I  nnglit  add  between  thee  and  thy  own 
soul.  It  is  scarcely  more  at  variance  with  the  love  of  truth 
than  it  is  unfriendly  to  the  attainment  that  deserves  that  nanu;. 
l\y  your  own  act  you  have  appointed  the  Many  as  your  .Fudg- 
es and  Appraisers  :  for  the  anxiety  to  be  admired  is  a  loveless 
jjassion,  ever  strongest  with  regard  to  those  l)y  whom  we  are 
least  known  and  least  cared  for,  loud  on  the  Hustings,  gay 
in  the  liall-room,  mute  and  sullen  at  the  family  Kireside. 
What  you  have  acquired  by  patient  thought  and  cautious  dis- 
crimination, demands  a  portion  of  the  same  ellort  in  those  who 
are  to  receive  it  from  you.  IJut  Ajjplause  and  Preference  are 
things  of  Harter ;  and  if  you  trade  in  them,  F-xperiencc  will 
soon  teach  you  that  tliere  are  easier  and  less  unsuitable  ways 
to  win  golden  judgments  than  by  at  once  taxing  the  patience 
and  humiliating  the  self-opinion  of  your  judges.  To  obtain 
your  end,  your  wotds  nuist  be  as  indefinite  as  their  Thoughts  : 
and  how  vague  and  general  these  are  even  on  objects  of  sense, 
the  few  who  at  a  mature  age  have  seriously  .set  about  the  dis- 
cipline of  their  fiiculties,  and  have  honestly  taken  stock,  best 
know  by  recollection  of  their  own  state.  To  be  admired  you 
must  make  your  auditors  believe  at  least  that  they  understand 
what  you  say  ;  which,  be  assured,  they  never  \\'\\\,  if  it  be 
worth  understanding,  or  if  you  understand  your  own  soul. 
Hut  while  your  prevailing  motive  is  to  be  compared  and  ap- 
preciated, is  it  credible,  is  it  possible,  that  you  should  in  ear- 
nest seek  for  a  knowledge  which  is  and  must  remain  a  hidden 
liight,  a  secret  Treasure  ?  Have  you  children,  or  have  you 
lived  among  children,  and  do  you  not  know,  that  in  all  things, 
in  food,  in  medicine,  in  all  their  doings  and  abstainings  they 
must  believe  in  order  to  acquire  a  reason  for  their  belief?  But 
so  is  it  with  religious  truths  for  all  men.  These  we  must  all 
learn  as  children.  The  ground  of  the  prevailing  error  on  this 
point  is  the  ignorance,  that  in  spiritual  concernments  to  I)e- 
licve  and  to  understand  are  not  diverse  things,  but  the  same 
thing  in  difterent  periods  of  its  growth.     Belief  is  llu;  seed, 


'-  r 


liG 


AlDi    TO    REl  ..I.tTIOK. 


irceivoa  into  the  will,  of  uhi<'h  the  L•n(k•rstnn<iin^  or  KnowU 
,.'1^,.  is  the  Flower,  nn<l  the  thiiii:  beli.-vc*!  is  the  fruit.  \u- 
|,-vi  yc  believe  (s;uth  the  Prophet)  ye  rannot  understuml :  and 
„;,less  ye  he  lu.n.l.le  as  children,  yc  not  only  irUl  not,  but  ye 
cannot  believe.  Of  sneh  therefore  is  the  Kin^(lo^l  ot  Hea- 
ven. Ye;i,  blessed  is  the  calamity  that  makes  us  humble  : 
though  so  repugnant  thereto  is  our  nature,  in  our  present  state 
that  after  a  while,  it  is  to  be  feared,  a  second  and  sharper  ca- 
lamity would  be  wanted  to  cure  us  of  our  pride  in  having  be- 
come so  humble. 

Lastly,  there  are  amon-  us,   though  fewer  and  less  in  fash- 
ion than  among  our  ancestors.  Persons  who,  like  Shaftesbury, 
do  not  belon-  to  "  the  herd  of  Epicurus,"  yet  prefer  a  philo- 
sophic Paganism  to  the  morality  of  the  Gospel.    Now  it  would 
conduce,  methinks,  to  the  child-like  llumilily,  wo  have   been 
discoursing  of,  if  the  use   of  the    term,  Virtue,  in    that  high 
comprehensive,  and  notional  sense   in  which  it  was  used  by 
the  ancient  Stoics,  were  at.andoned,  as  a  relic  of  Paganism,  to 
these  modern  Pagans:  and  if  Christians  restoring  the  word  to 
its  original  import,   vi/.  Manhood  or  Mudiness,  us.'d  it  exclu- 
sively to  express  the  .piality  of  Fortitude;   Strength  of  thai- 
acter  in  relation  to  the  resistance  opposed  by  Nature  and  the 
irrational  Passions  to  the  Dictates  of  Reason  ;  p-^nergy  oi  will 
in  preserving  the  Line  of  Rectitude  tense  and  Ihm  against  the 
warning    forces  ami    treacheries    of  Temptation.     Surely,    i 
^ve.e   far    less    unseemlv   to    value    ourselves   on  this   moral 
Strength  than  on  Strength  of  Hody,  or  even   Strength  of  In- 
tellect.    But  we  will  rather  value  it  for  ourselves  :  and  bear- 
ing in    mind  the  old  adage,  Quis  cuslodiet  ipsum  Custodem  . 
^ve  will  value  it  the  more,  yea,  then  only  will  we  allow  it  true 
spiritual  Worth,  when  we  possess  it  as  a  gift  of  Grace   a  boon 
of  Mercv  undeserved,  a  fuUdment  of  a  free  Promise  ( 1  Cor- 
inth. X.  13.)  What  more  is  meant  in  this  last   paragraph,  let 
the  venerable  Hookeh  say  for  me  in  the  following 

APlIORIf*M  VI. 

What  13    Virtue  but  a  Medicine,  and  Vice  but  a  Wound  ' 


I 
I 


i 


AI'IU>RISMS    ON    SPIRinAI,    BEI.KJION. 


27 


itandinn  or  Knowl- 
1  is  till'  fruit.     Un- 
ot  uiul(  rstuiul :  and 
ily  wili  not,  but  ye 
!  Kingdom  of  Hea- 
iiakcs   UH   humble  : 
in  our  present  stalo 
[)n(I  and  sharper  ca- 
pridc  in  having  be- 
er and  loss  in  fash- 
0,  like  Shaftesbury, 
'  yet  prefer  a  pliilo- 
spel.    Now  it  would 
ility,  we  have  been 
''irtuc,  in    that  hij^h 
hich  it  was  iiscd  by 
■clic  of  Paganism,  to 
estorins;  tlie  word  to 
linens,  used  it  exclu- 
;   Strength  of  C.'har- 
1  by  Nature  and  the 
son  ;  Knergy  of  will 
:>  andfum  against  the 
iptation.     Surely,    it 
elves   on  this   moral 
!vcn   Strength  of  In- 
lurselves  :  and   bear- 
Gt  ipsum  Custodem  ? 
r  will  we  allow  it  true 
gift  of  Grace,  a  boon 
roe  Promise  ( 1  Cor- 
is  last   paragraph,  let 
following 


Vice  but  a  Wound  ? 


t 


Yea,  we  have  so  often  deeplv  wounded  ourselves   with  Mcdi- 
rine'  that  Uod   hath   been  tain  to  maUe  wounds  niedicinable  ; 
to  clire  l>v   Vice  where    Virtue  hath  stricken;  to  suller  the 
just  man  to  fall,  that  being  raised  he  may  be  taught  what  \nm- 
er  it  was  whieh  upheld  him  standing.     I  am  not  afraid   to  af- 
firm it  bohllv  with  St.  Augustine,  that  Men  inilled  up  through 
a  proud  Opinion  of  their  own  Sanctity  and  Holiness  receive  a 
benefit  at  the    hands  of  God,  ami  are  assisted  with  his  (Jraec 
when  with  his  (irace  they  are  not  assisted,  but  permitted  ( and 
that  gviev..uslv)  to  transgress.  \Vheie!)y,  a.  they  were  through 
„vef-great  Liking  of  themselves  supplanted  (tripped  up),  so 
the  dislike  of  that  which   did  supplant    th(  m  may  estal)lish 
them    afterwanls  the    surer      Ask  (lie   very    Soul  of  I'ktkr, 
and  it    shall  undoubtedly   itself  make    you   this   answer  :   My 
eager  protestaticms  made  in  the  gloiy  of  my  spiritual  strength, 
I  Im  ashamed  of.     liut  my  shanu;  and  the  Tears,  with  which 
my  Presumption  and  my  Weakness  were  bewailed,  recur    in 
the  songs  of  mv  Thanksgiving.      My   Strength  had   been  my 
Huin,  my  Fall  Jiath  proved  my  Stay.     Sermon  on  the  Nature 
of  Pride,  HooKEu's  Works,  p.  531. 

APHORIHM  VII. 
The  Being  and  Providence  of  One  Living  God,  Holy,  Gra- 
cious, Mercifid,  the  Creator  and  Preserver  of  all   Things,  and 
a  Father  of  the    Highteous;  the    Moral  Law  in  Mts   utmost 
hei  -ht,  breadth  and  purity  ;  a  State  of  Retribution  after  death  ; 
the''^  Kesurrection  of  t!ic  Dead  ;  and  a  Day  of  Judgment— all 
these  were  known   .'.nd    received   hy  the   Jewish    People,  as 
established  articles  of  the  National  Faith,  at  or  before  the  Pro- 
claiming of  Christ  by  the  Baptist.     They  are  the  ground-work 
of  Christianitv,  and  essentials  in  the  Christian  Faith,  but    not 
its  characteristic  and  peculiar  Doctrines  :  except  indeed  as  they 
arc  confirmed,  enlivened,  realized   and   brought  home  to   the 
whole  Being  of  Man,    Head,  Heart,  and  Spirit,  by  the   truths 
and  influences  of  the  Gospel. 

Peculiar  to  Christianity  are  : 

L  The  belief  th-.(  a  Mmns   of  Salrat^on  has  been  ederted 


J.1 


128 


AIDS    TO    REFLECTION. 


iiiitl  provided  for  tlie  Human  Race  by  the  incarnation  of  the 
Son  of  (iod  in  the  person  of  Jesus  Christ ;  and  that  his  Life 
on  earth,  his  Sufferings,  Death,  and  Resurrection  are  not  only 
proofs  and  manifestations,  but  likewise  essential  and  effective 
parts  of  the  great  Redemptive  Act,  whereby  also  the  Obstacle 
from  the  corruj)tion  of  our  Nature  is  rendered  no  longer  insur- 
mountable. 

II.  The  belief  in  the  possible  appropriation  of  this  benefit 
by  Repentance  and  Faith,  including  the  Aids  that  render  an 
effective  Faith  and  Repentance  themselves  possible. 

III.  The  belief  in  the  reception  (by  as  many  as  "shall  be 
Heirs  of  Salvation")  of  a  living  and  spiritual  Principle,  a  seed 
of  Life  capable  of  surviving  this  natural  life,  and  of  existing 
in  a  divine  and  immortal  State. 

IV.  The  belief  in  the  awakening  of  the  Spirit[53]  in  them 
that  truly  believe,  and  in  (he  communion  of  the  Spirit,  thus 
awakened,  with  the  Holy  Spirit. 

V.  The  belief  in  the  accompanying  and  consequent  gifts, 
graces,  comforts,  and  privileges  of  the  Spirit,  which  acting 
primarily  on  the  hcait  and  will  cannot  but  manifest  themselves 
in  suitable  works  of  Love  and  Obedience,  i.  e.  in  right  acts 
with  riglit  affections,  from  right  jjrinciples. 

F\irthcr,  as  Christians,  we  are  taught,  th:>t  these  Works  are 
the  appointed  signs  and  evidences  of  our  F^aith  ;  and  that  un- 
der limitation  of  the  power,  the  means,  and  the  opportu- 
nities afforded  us  individually,  they  are  the  rule  and  measure, 
by  which  we  are  bound  and  enabled  to  judge,  of  wkat  spirit 
we  are :  and  all  these  together  with  the  doctrine  of  the  Fa- 
tiiers  reproclaimcd  in  the  everlasting  Gospel,  we  receive  in 
the  full  assurance,  that  God  beholds  and  will  finally  judge  cs 
with  a  merciful  consideration  of  our  infirmities,  a  gracious  ac- 
ceptance of  our  sincere  though  imperfect  strivings,  a  forgive- 
ness of  our  defects  through  the  mediation,  and  a  completion  of 
our  deficiencies  by  the  perfect  righteousness,  of  the  Man 
Christ  Jesiia,  even  the  Word  that  was  in  the  beginning  with 
God,  and  who,  being  God,  became  Man  for  the  redemption  of 
Mankind.  - 


! 


f 


•^1 


APHORISMS    ON    SPIRITUAL    RELIGION. 


129 


iiicaination  of  the 
and  that  his  Life 
3ction  are  not  only 
intial  and  effective 
f  also  the  Obstacle 
ud  no  longer  insur- 

ion  of  this  benefit 

ids  that  render   an 

possible. 

nany  as  "  shall  be 

al  Principle,  a  seed 

fo,  and  of  existing 

Spirit  [53]  in  them 
jf  the  Spirit,   thus 

I    consequent  gifts, 

•irit,  which    acting 

lanifest  themselves 

i.  e.  in    right  acts 

't  these  W^oRKs  are 
MTH  ;  and  that  un- 
and  the  opportu- 
rule  and  measure, 
Ige,  of  ivhat  spirit 
octrine  of  the  B'a- 
pel,  we  receive  in 
ill  finally  judge  us 
ities,  a  gracious  ac- 
trivings,  a  forgive- 
ind  a  completion  of 
jness,  of  the  Man 
the  beginning  with 
•  the  redemption  of 


COMMKNT, 

I  earnestly  entreat  the  Render  to  pause  awhile,  and  to  join 
with  nu>  in  reflecting  on  (he  preceding  Aphorism.  It  has  been 
my  aim  throughout  this  work  to  enforce  two  points  :  1,  That 
Morality  arising  out  of  the  Reason  and  Conscience  of  Men, 
and  Prudenck,  which  in  like  manner  Hows  out  of  the  Under- 
standing and  the  natural  Wants  and  Desires  of  the  Individual, 
are  two  distinct  things ;  2.  That  INIorality  with  jnudence  as 
its  instrument  has,  considered  abstractedly,  not  only  a  value 
l)ut  a  worth  in  itself.  Now  the  question  is  (and  it  is  a  ques- 
tion which  every  man  must  answer  for  himself)  "  From  what 
you  J-novv  of  yourself;  of  your  own  heart  and  Strength  ;  and 
from  what  History  and  personal  Experience  have  led  you  to 
conclude  of  mankind  generally  ;  dare  you  trust  to  it  ?  Daro 
you  trust  'o  it  ?  To  It,  and  to  it  alone  ?  If  so,  well!  It  is 
at  your  own  risk.  I  judge  you  not.  Before  Him,  who  can- 
not be  mocked,  you  stand  or  fall.  Hut  if  not,  if  you  have  had 
too  good  reason  to  know,  that  your  heart  is  deceitful  and  your 
strength  weakness  :  if  you  are  disposed  to  exclaim  with  Paul — 
the  Law  indeed  is  holy,  just,  good,  spiritual ;  but  I  am  car- 
nal, sold  under  sin  :  for  that  \\ liich  I  do,  I  allow  not ;  and  what 
I  would,  that  do  I  not  ? — in  this  case,  there  is  a  voice  that 
s.iys,  (yome  unto  me  :  and  I  will  give  you  rest.  This  is  the 
Voice  of  Christ :  and  the  Conditions,  under  which  the  prom- 
ise was  given  by  him,  are  that  you  believe  t»  im,  and  believe 
his  words.  And  he  has  further  assured  you,  that  if  you  do 
so,  you  will  obey.  You  are,  in  short,  to  embrace  the  Chris- 
tian Faith  as  your  Religion — those  truths  which  St.  Paul  be- 
lieved after  his  conversion,  and  not  those  only  which  he  be- 
lieved no  less  undoubtingly  while  he  was  persecuting  Christ, 
and  an  enemy  of  the  Christian  Religion.  With  what  consis- 
tency could  1  offer  you  this  volume  as  Aids  to  Reflection  if  I 
did  not  call  on  you  to  ascertain  in  the  first  instance  what  these 
truths  arc  ?  But  these  1  could  not  lay  before  you  without  first 
cnumoraling  certain  oilier  points  of  belief,  which  though  truths, 
indispensable  truths,  and  truths   comprehended  or  rathe-  pre- 

17 


r 
'III 
iif 


130 


AIDS  TO   KEFLECTION. 


supposed  ill  the  Christian  Scheme,  arc  yet  not  these  Truths. 

John  i.  17.  ^    .  •         •    ^1     f  o* 

While  doing  tliis,  I  was  aware  that  the  Positions,  in  the  hrst 
paragraph  of  the  preceding  Aphorism,  to  which  the  numerical 
marks  are  affixed,  will  startle  some  of  my  Readers.  Let  the 
following  sentences  serve  for  the  notes  corresponding  to  the 

TlieVouholy:  iven  as  God  is  holy —What  more  does  he 
reauire  of  thee,  O  man !  than  to  do  justice,  love  mercy,  and 
walk  humbly  with  the  Lord  thy  God?     To  these  summary 
passages  from  Moses  and  Uic  Prophets  (the  first  exhibiting  the 
closed,  the  second  the  expanded.   Hand  of  the  Moral  Law),  I 
might  add  the  Authorities  of  Grotius  and  other  more  orthodox 
and  not  less  learned  Divines,  for  the  opinion,  that  the  Lord  s 
Prayer  was  a  selection,  and  Uic   famous  Passage  [The  Hour  is 
now  coming,  John  v.  28,  29.]  a  citation  by  our  Lord  from  the 
Litur-y  of  the  Jewish  Church.     But  it  will  be  sufficient  to  re- 
mind "the  reader  that  the  apparent  dilfcrcnce  between  the  prom- 
inent moral  tiuthsof  the  Old  and  those  of  the  New  Testament 
results  from  the  latter  having  been  written  in  Greek ;  while 
the  conversations  recorded  by    the  Evangelists  took  place  m 
Hebrew   or    Syro-chaldaic.     Hence  it  happened  that   where 
our  Lord  cited  the  original  text,  his  Biographers  substituted 
the  Septuagint  Version,   while  our  English  Version  is  in  both 
instances   immediate  and  literal-in  the  Old  Testament  from 
the  Hebrew  Original,   in  the  New  Testament  from  the   freer 
Greek  Translation.     The  text,  "I  give  you  a  new  command- 
ment," has  no  connexion  with  the  present  subject. 

2Therc  is  a  current  mistake  on  Uiis  point  likewise,  though 
this  article  of  the  Jewish  Belief  is  not  only  asserted  by  St. 
Paul,  but  is  elsewhere  spoken  of  as  common  to  the  Twelve 
Tribes.  The  mistake  consists  in  supposing  the  Pharisees  to 
have  been  a  distinct  Sect,  and  in  strangely  over-rating  the  num- 
her  of  the  Sadducees.  The  former  were  distinguished  not  by 
holding,  as  matters  of  religious  belief,  articles  different  from 
the  Jewish  Church  at  large  ;  but  by  their  pretences  to  a  more 
rigid  orthodoxy,  a  more  scrupulous  performance.     They  were, 


Al'lIOKISMS    ON    SPIRITUAL    BEMOKJIf. 


LSI 


lot  these  Truths. 

tions,  in  the  first 
A\  the  numerical 
mailers.  Let  the 
esponding  to  the 

at  more  does  he 
love  mercy,  and 

these  summary 
•St  exhibitins  the 
e  Moral  Law),  I 
3r  more  orthodox 
,  that  the  Lord's 
ige  [The  Hour  is 
ur  Lord  from  the 
e  sufficient  to  re- 
L'tween  the  prom- 
>  New  Testament 

in  Greek ;  while 
ists  took  place  in 
ened  that  where 
iphers  substituted 
Version  is  in  both 
1  Testament  from 
nt  fiom  the   freer 

a  new  command- 
ibject. 

likewise,  though 
ly  asserted  by  St. 
m  to  the   Twelve 

the  Pharisees  to 
cr-rating  the  num- 
stinguished  not  by 
;les  different  from 
ictences  to  a  more 
uce.     They  were, 


in  short  (if  1  may  dare  use  a  phrase  which  1  dislike  as  profane 
and   denountie  as  uncharitable),   the  Evangelicals  and  strict 
Professors   of  the    jJay.     The   latter,  the  Sadducees,  whose 
opinions  much  more  nearly  resembled  those  of  the  Stoics  than 
the  Epicureans  (a  remark  that  will  appear  paradoxical  to  thosi; 
only  who  have  al)stractod  their  notions  of  the  Stoic   Philoso- 
phy  from   Kpiclotus,  Mark  Antoninc,  and  certain  brilliant   in- 
consistencies of  Seneca),  were  a  handful  of  rich  men,  roman- 
ized  Jews,  not  more  numerous  than  Infidels  among  us,  and  held 
by  the.  People  at  large  in  at  least  equal  Abhorrence.     Tlieii 
great  argument  was  :  that  the   Belief  of  a  future    State  of  re- 
wards and  punishments  injured   or  destroyed  th*;  purity  of  tiie 
Moral  Law    for  the  more  enlightened  Classes,  and  weakened 
the  inlluence  of  the  Laws  of  the  Land  for  the  People,  the  vul- 
gar Multitude. 


I  will  now  suppose  the  Reader  to  have  ihoughtiully  re-pe- 
rused the    Paragraph  containing  tlie  Tenets  peculiar  to  ('hris- 
tianity,  and'if  he  have   his  religious  principles   yet  to  ibrm,  1 
should  expect,  to  overheiU'  a  troubled  Murmur:  How  can   1 
comprehend  this?     How  is  this  to  be  proved  ?     To    the  first 
question  I  should  answer :  Christianity  is  not  a  Theory,  or  a 
Speculation ;  but  a  Life.     Not   a  Philosophy  of  Life,  but  a 
Life  and   a  living  process.     To  the  second :  Tnv  it.     It  has 
been  eighteen  hundred  Years  in  existence  :  and  has  one  Indi- 
vidual left  a  record,  like    the  following  ?     [I  tried    it;  and  it 
did  not  answer.     I  made  the  experiment  faithfiiUy  according  (o 
the  directions  ;  and  the  result  has  been,  a  conviction  of  my  own 
credulity.]     Have  you,  in  your  own  experience,  met  with  any 
one  in  whose  words  you  could  place    full  confidence,  and  who 
has  seriously  affirmed,    [I  have  given  Christianity  a  fair  trial. 
I  was  aware,  that  its  promises  were  made  only  comhlionalhj . 
But  my  heort  bears  me  witness,  that    1  have  to  the  utmost   of 
my  power  complied  with  these  conditions.     Both   outwardly 


132 


AIDS    TO    BKFLECTION. 


and  in  the  diseipliiio  of  my  iiwviud  acts  imd  affections,  1  have 
performed  the  duties  which  it  enjoins,  and  I  have  used  the 
means,  which  it  prescribes.  Yet  my  Assurance  of  its  truth 
has  received  no  incre  ise.  Its  promises  have  not  been  fullil- 
led  :  and  I  repent  me  of  my  dcUision  !]  If  neither  your  own 
experience  nor  the  History  of  ahnost  two  thousand  years  has 
))rescnted  a  singU^  testimony  to  this  purport ;  and  if  you  have 
read  and  heard  of  many  who  have  lived  and  died  bearing  wit- 
ness to  the  contrary  :  and  if  you  have  yourself  met  with  some 
one^  in  whom  on  any  other  point  you  woidd  place  uiKiualifiod 
trust,  who  has  on  his  own  experience  made  report  to  you,  that 
"  he  is  faithful  who  promised,  and  wliat  he  promised  he  has 
proved  himself  able  to  perform  :"  is  it  bigotry,  if  1  fear  that 
the  Unbelief,  wliich  prejudges  and  prevents  the  experiment, 
has  its  source  elsewhere  than  in  the  uncorruplcd  judgment; 
that  not  the  strong  free  IMind,  but  the  enslaved  Will,  is  the  true 
original  Infidel  in  this  instance?  It  would  not  be  the  first 
time,  that  a  treacherous  Bosom-Sin  had  Suborned  the  Under- 
standings of  men  to  bear  false  witness  against  its  avowed  ene- 
my, the  right  though  unreceived  Owner  of  the  House,  who 
had  long  warned  il  out,  and  waited  only  for  its  ejection  to  en- 
ter and  take  possession  of  the  same. 

I  have  elsewhere  in  the  i)resent  Work,  though  more  at  large 
in  the  "Elements  of  Discourse"  which,  God  permitting,  will 
follow  it,  explained  the  difference  hetween  the  Understanding 
and  the  Reason,  by  Reason  meaning  exclusively  the  specula- 
tive or  scientific  Power  so  called,  the  Nous  or  Mens  of  the 
Ancients.  And  wider  still  is  the  distinction  between  the  Un- 
derstanding and  the  Spiritual  Mind.  Rut  no  Gift  of  God  does 
or  can  contradict  any  other  Gift,  except  by  misuse  or  misdirec- 
tion. Most  readily  therefore  do  I  admit,  that  theie  can  be  no 
contrariety  between  Revelation  and  the  Understanding;  un- 
less you  call  the  fact,  that  the  Skin,  though  sensible  of  the 
warmth  of  the  Sun,  can  convey  no  notion  of  its  figure,  or  its 
joyous  light,  or  of  the  colors,  it  imjjresses  on  the  clouds,  a  con- 
trariety between  the;  Skin  and  the  Eye ;  or  infer  that  the  cu- 
taneous and  the  o})tic'  ncrvc^  cunlnulkt  each  other. 


ArHOKlSMS    ON    fiPniTDAI,    KKMUION. 


133 


Tcctions,  I  have 
liave  us(!d  the 
noc  of  its  truth 
not  been  I'ullil- 
ithcr  your  own 
usantl  years  has 
and  if  you  have 
iod  bearing  wit- 
■  met  with  some 
ilace  un(iuab'riod 
)ort  to  you,  that 
iromisod  lie  has 
y,  if  I  fear  that 
[he  experiment, 
pled  judgment; 
Will,  is  the  true 
not  be  the  first 
ned  the  Under- 
its  avowed  enc- 
he  House,  who 
3  ejection  to  en- 

^h  more  at  large 
permitting,  will 
G  Understanding 
ely  the  specula- 
or  Mens  of  the 
letween  the  Un- 
Gift  of  God  docs 
use  or  misdircc- 
theie  can  be  no 
erstanding;  un- 
sensible of  the 
its  figure,  or  its 
lie  clouds,  a  con- 
ifer that  the  cu- 
:)ther. 


But  we  have  grounds  to  believe,  that  there  are  yet  other 
Rays  or  FJlluences  from  the  Sun,  which  neither  FeeUiig  nor 
Sight  can  apprehend,  but  which  are  to  be  inferred  from  the  ef- 
fects. And  were  it  even  so  with  regard  to  (he  Spiritual  Sun, 
how  would  this  contradict  the  Understanding  or  the  Heason  ? 
It  is  a  sufl'icient  jiroof  of  the  contrary,  that  the  Mysteries  in 
question  are  not  in  the  direction  of  the  Understanding  or  the 
(speculative)  Reason.  They  do  not  move  on  the  same  line 
or  plane  with  them,  and  therefore  cannot  contradict  them,  liut 
besides  this,  in  the  Mystery  that  most  immediately  concerns 
the  Believer,  that  of  the  birth  into  a  new  and  spiritual  life, 
the  common  sense  and  experience  of  mankind  come  in  aid  of 
their  faith.  The  analogous  facts  which  wc  know  (o  be  true, 
not  only  facilitate  the  apprehension  of  the  facts  promised  to 
us,  and  expressed  by  the  same  words  in  conjunction  with  a 
distinctive  epithet;  but  being  confessedly  net  less  incompre- 
hensible, the  certain  knowledge  of  the  one  disposes  us  to  the 
belief  of  the  other.  It  removes  at  least  all  objections  to  the 
truth  of  the  doctrine  derived  from  the  niysteriousness  of  its 
subject.  The  Life  we  seek  after,  is  a  mystery  ;  but  so  both 
in  itself  and  in  its  origin  is  the  Life  we  have.  In  order  to  meet 
this  question,  however,  Avith  minds  duly  prepared,  there  are 
two  preliminary  enquiries  to  be  decided;  the  first  respecting 
the  purport,  the  second  respecting  the  language  of  the  Gospel. 

First  then  of  the  purport,  viz.  what  the  Gospel  does  not^ 
and  what  it  does  profess  to  be.  The  Gospel  is  not  a  system  of 
Theology,  nor  a  Syntagma  of  Theoretical  propositions  and 
conclusions  for  the  enlargement  of  speculative  knowledge,  eth- 
ical or  metaphysical.  Hut  it  is  a  History,  a  series  of  Facts  and 
Events  related  or  announced.  These  do  indeed,  involve,  or 
rather  I  should  say  they  at  the  same  time  are,  most  important 
doctrinal  Truths;  but  still  Facts  and  Declaration  of  Facts. 

Secondly  of  the  language.  This  is  a  wide  subject.  But 
the  point,  to  which  I  chielly  advert,  is  the  necessity  of  tho- 
roughly understanding  the  distinction  between  analogous  and 
metaphorical  language.  Analogies  are  used  in  aid  of  Convic- 
tion:  Metaphors,  ni>  nicma  o(  Illustration.     The   language  is 


Fr- 


I 


# 


134 


AIDS    TO    BKil.KCTloN. 


1  ..  a  «l,:n<r  nower,  or  principle  in  a  higher 

^'^:^::^^  r^^uinhi^.,  ;>vcr^r  .....ipie  i.. 

la,e  of  John  iii.  6.     That  which  ^s  born  o/thellsh,^ 
Fesh  •  that  which  is  barn  of  the  Spirit,  ^s  SpirxL     Iho  laltc 
halTof    he  verse  contains  the  lact  asserted;    the  former  ha  t 

n     her  do  I  regard  the  words,  born  again,  or  sprntual  h/.,  a 
neither  ao     rt-^  ^j^^^^  analogies 

figures  or  metaphors.     I  have  only  lo  au 

iUo  m-.tPrial  or  (to  speak  chemically)  the  Ddse,  oi   o>iu 

™r"u,.drv  rffd8,each«f.hich  is  the  same  ...  kind  »,ll.  an 
L:; Suid  by'  a  Cause  .eU  k..o».,  and  »  -"^  »      : 
ronce.     Now  when  I  characterize  or  des,g..ate  th.s   ra.,sce.. 
^     .  .  ,  in  -, elusive  reference  to  t'.ese  its  ejects,  hy  a  sue- 

»  "  \  „d  ,.      .is  c    e  to  c,-,„fo..nd  U,e  mmlMly  in  respect 
IX  et.:  reu:>:.y  to  the  Recipients  tvith  «n  *»«»  •» 


APHOKISM.S    ON    SPIRITUAL    RKLIOIOX. 


1;J5 


liiuiple  in  a  hifiher 
wci,  or  principle  in 
instance,  is  the  lan- 
rn  of  the  Flesh,  is 

Spirit.  The  latter 
d ;  the  former  half 
red  intellisible.  If 
;  or  figurative,  i  ask 
he  applies  the  same 

?  Whether  he  re- 
i  metaphorical  term, 

this,  then  1  answer, 
I,  or  spiritual  life,  as 
,  that  these  analogies 
:)  the  buse,  of  Sym- 
iture  of  which  as  al- 
%me  subject  but  with 
nctaphois  and  siiuili- 
^xpressing  a  different 
B  found  explained  at 
5_38,  [54]. 
r  hand,  let  the  foUow- 
.     1  am  speaking,  we 
I  nature,  and  as  a  pro- 
jnt;  but  which  produ- 
same  in  kind  with  an 
and  of  ordinary  occur- 
jsignate  this  transcen- 
36  its  effects,  by  a  suc- 

ordinary  causes ;  not 
Isclf,  or  the  manner  of 
o  show  the  nature  and 
n  it,  and  thus  to  excite 

in  the  Receivers-, — in 
as  speaking  metaphori- 
<,e  similarity  in  respect 
;pts  with  an  identity  in 


respect  of  the  causes  oi  modes  of  causation  relatively  to  the 
transcendent  Act  or  the  divine  Agent,  is  a  confusion  of  meta- 
phor with  analogy,  and  of  figurative  with  literal ;  and  has  been 
and  continues  to  be  a  fruitful  source  of  superstition  or  enthu- 
siasm in  Relievers,  and  of  objections  and  projiulices  to  Infidels 
and  Sceptics.  But  each  of  these  points  is  worthy  of  a  sepa- 
rate consideration:  and  apt  occasions  will  be  found  of  revert- 
ing to  them  severally  in  the  following  Aphorisms  or  the^^com- 
ments  thereto  attached. 


lEIODTOW. 


APHORISM  VIII. 
Faith  elevates  the  soul  not  only  above  vSense  and  sensible 
things,  but  above  Reason  itself.     As  Reason  Corrects  the  er- 
rors which  Sense  might  occasion,  so  sujjoi natural  Faith  cor- 
rects the  errors  of  natural  reason  judging  according  to  sense. 

COMMENT. 

The  Editor's  remarks  on  this  aphorism  from  Archbishop 
Leighton  cannot  be  better  introduced,  or  their  purport  more 
distinctly  announced,  than  by  the  following  sentence  from 
Harrington,  with  no  other  change  than  was  necessary  to  make 
the  words  express  without  aid  of  the  context,  what  from  the 
context  it  is  evident  was  the  Writer's  meaning.  "The  defini- 
tion and  proper  character  of  Man — that,  namely,  which  should 
contra-distinguish  him  from  the  Animals — is  to  be  taken  from 
his  Reason  rather  than  from  his  Understanding :  in  regard  that 
in  other  creatures  there  may  be  something  of  Understanding 
but  there  is  nothing  of  Reason."  See  the  Friend,  vol.  i.  p. 
263 — 277;  and  the  Appendix  (Note  C.)  to  the  Statesman's 
Manual,  p.  [55.] 

Sir  Thomas  Brown,  in  his  Religio  Medici,  complains,  that 
there  are  not  impossibilities  enough  in  Religion  for  his  active 
faith  ;  and  adopts  by  choice  and  in  free  preference  such  inter- 
pretations of  certain  texts  and  declarations  of  Holy  Writ,  as 
place  them  in  irreconcilable  contradiction  to  the  demonstrations 
of  science  and  experience  of  mankind,  because  ( says  he )  I  love 
to  lose  myself  in  a  mystery,  and  'tis  my  solitary  recreation  (o 
pose  my  apprehension  with  those  involved  enigmas  and  riddles 


13G 


AIDS    TO    RKKLKCTIO.V. 


of  ihe  Trinity  and  Incaniadon— "  and  because  he  delights  (as 
liiinkiMfi"  it  no  vulj^ar  jjait  of  laitli)  to  believe  a  thing  not  on- 
ly al)c)vc  l)ut  contiiuy  to  Ueason,  and  against  the  evidence  of 
our  pioper  senses.  For  the  worthy  knight  fould  answer  all 
the  objections  of  the  Devil  and  Keason  ( ! ! )  "  with  the  odd  reso- 
lution he  had  learnt  of  Tertullian :  Ccrtum  est  quia  impos- 
sil)ile  est.  It  is  eertaiidy  true  because  it  is  quite  iniposible !" 
Now  this  I  call  Ui/rKA-FiDiANisM[5G]. 

Again,  there  is  a  scheme  constructed  on  the  principle  of  re- 
taining the  social  sympathies,  that  alteml  on  the  name  of  Be- 
liever, at  the  least  possible  expenditure  of  Belief— a  scheme 
of  picking  and  choosing  Scripture  texts  for  the  support  of  doc- 
trines that  had  been  learned  befortihand  from  the  higher  oracle 
of  Common  Sense ;  which,  as  api)lied  to  the  truths  of  Religion, 
means  the  popular  part  of  the  philosojdiy  in  fashion.  Of  course, 
(lie  scheme!  dilVers  at  ditlerent  times  and  in  dillerent  Individuals 
in  the  numl)er  of  articles  excluded  ;  ])ut,  it  may  always  be  recog- 
nized by  this  permanent  character,  (hat  its  object  is  to  draw  re- 
ligion down  to  the  Behevcr's  intellect,  instead  of  raisi-ng  his  in- 
tellect up  to  religion.    And  this  extreme  1  call  MiNiMiFiniAN- 

ISM. 

Now  if  there  be  one  Pieventive  of  l)()lh  these  extremes  more 
efficacious  than  another,  and  preliminary  to  all  the  rest,  it  is 
the  being  nuulc  fully  aware  of  the  diversity  of  Reason  and  Un- 
derstandTng.     Am\  this  is  the  more  expedient,  l^ecause  thougli 
there  is  no  want  of  authoi  ities  ancient  and  modern  for  the  dis- 
tinction of  the  (acidties  and  the  distinct  appropriation  of  the  terras, 
yet  our  best  w  riters  too  often  confound  the  one  with  the  other. 
Even  Lord  Bacon  himself,  who  in  his  Novum  Organum  has  so 
incomparably  set  forth  the  nature  of  the  difTercnce,  and  the  un- 
fitness of  the  latter  faculty  for  the  objects  of  the  former,  does 
.  Devertheless  in  sundry  places  use  the  term  Reason  where  he 
'means  the  Understanding,  and  sometimes,  though  less  frequent- 
vly,  Understanding  for  Reason.     In  consecjuence  of  thus  con- 
founding the  two  terms,  or  rather  of  m  asting  both  words  for 
the  expression  of  one  and  the  same  faculty,  he  left  himself  no 
appropriate  term  for  the  other  and  iiighcr  gift  of  Reason,  and 


iV 


\lMli)lMM»l!i  0\'  NI'IUITI'AI,  RKI.K.IOV. 


137 


use  ho  dclifjhts  (as 
L^ve  a  thing;  not  on- 
ist  the  evidence  of 
t  could  answer  all 
'with  the  odd  reso- 
m  est  quia  impos- 
i  quite  imposihle !" 

the  principle  of  re- 
)n  the  nuhie  of  Be- 
f  ikliof — a  scheme 
the  su])port  of  doc- 
ni  the  hi;^ho.r  oracle 
2  truths  of  Relia;ion, 
fashion.  Of  course, 
ilitl'erent  Individuals 
lay  always  he  recog- 
ihjoct  is  to  draw  re- 
cad  of  raisilig  his  in- 

Call  MlNIMIFIDIAN- 

hesc  extremes  more 
to  all  the  rest,  it  is 
'  of  Reason  and  Un- 
cnt,  l)ccause  though 
1  modern  for  the  dis- 
)priation  of  the  terms, 
!  one  with  the  other, 
■um  Organum  has  so 
ffercnce,  and  the  un- 
of  the  former,  does 
m  Reason  where  he 
though  less  frequent- 
(juence  of  thus  con- 
isting  both  words  for 
ty,  he  left  himself  no 
r  gift  of  Reason,  and 


was  thus  under  the  necessity  of  adopting  fantastic  and  mystical 
phrases,  ex.  gr.  the  <lry  light  (lumen  siccum),  the  lucific  vis- 
ion, &c.,  nu-aning  thereljy  nothing  more  than  Reason  in  cou- 
tra-distinction  from  the  Understanding.  Thus  too  in  the  prece- 
ding Aphorism,  hy  Reason  l>eighlon  means  the  human  Ln- 
derstanding,  the  explanation  annexed  to  it  being  (by  a  notice- 
able coincidence )  word  for  word  the  very  definition  w}iich  the 
Founder  of  the  Critical  Philosophy  gives  of  the  Understand- 
ing— namely,"  the  Faculty  judging  according  to  Sense." 

On  tli(^  contrary,  Reason  is  the  Power  of  universal  and  ncces- 
.sary  Convictions,  the  Source  and  Substance  of  Truths  above 
Sense,  and  having  their  evidence  in  themselves.  Its  pres- 
ence is  always  marked  by  the  necessiltjof  the  position  afTirmed  : 
this  necessity  being  vondilional,,  vrhcw  a  truth  of  Reason  is  ap- 
plied to  Facts  of  FiXperience  or  to  the  ndcsand  maxims  of  the 
Understanding,  but  absolute,  when  the  subject  matter  is  itself 
the  growth  or  odspring  of  the  Reason.  Hence  arises  a  distinc- 
tion in  the  Reason  itself,  derived  from  the  different  mode  of 
applying  it,  and  from  the  objects  to  which  it  is  directed  :  accor; 
ding  as  we  consider  one  and  the  same  gift,  now  as  the  ground 
of  formal  principles,  and  now  as  the  origin  of  ideas.  Contem- . 
plated  distinctively  in  reference  to  formal  (or  abstract)  truth, 
it  is  the  speculative  Reason  ;  but  in  reference  to  actual  ( or  mor- 
al) truth,  as  the  fountain  of  ideas  and  the  Lifrht  of  the  Con- 
science, we  name  it  the  practical  Reason.  Whenever  by  sclf- 
.subjection  to  this  universal  Light,  the  Will  of  the  Individual, 
the  particular  Will,  has  become  a  Will  of  Reason,  the  man  is 
regenerate :  and  Reason  is  then  the  Spirii  of  the  regenerated 
man,  whereby  the  Person  is  capable  of  a  quickening  inter- 
communion with  the  Divine  Spirit.  And  herein  consists  the 
mystery  of  Redemption,  that  this  has  been  rendered  possible 
for  us.  "  And  so  it  is  written :  the  first  man  Adam  wqs  made 
a  living  soul,  the  last  Adam  a  quickening  Spirit."  ( 1  Cor.  xv. 
43).  We  need  only  compare  the  passages  in  the  writings  of 
the  Apostles,  Paul  and  John,  concerning  the  Spirit  and  Spiri- 
tual Gifts,  with  those  in  the  Proverbs  and  in  the  Wisdom  of 
Solomon  respecting  Reason,  to  be  convinced  that  the  terms 

18 


I 


13S 


AlUS    TO    RV.II.FXTION. 


ore  synonymous.  In  this  at  onct-  n.ost  con.p.rhonsivc  and 
„,ost  appropriate  acceptation  of  the  wor.l,  H^-'son  .s  procnn- 
nontly  spiritual,  and  a  Spirit,  evc«n  our  Sp.ril,  through  an 
cinuence  of  the  same  grace  hy  >vhich  we  are  privdeged  to  say 

^^"on  th^other  hand,  the  Judi;mcnts  of  the  rnderstandhij?  arc 
],inding  only  in  relation  to  the  ol.jectsof  our  Senses,  winch  w.' 
reflect  under  the  forms  of  the  Understanding.  It  .s,  as  Lughton 
riehllydefmes  it,  "  the  Faculty  judging  according  to  Sense. 
Hence  we  add  the  epithet  /,w»m/i, without  tautology :  and  speak 
of  the  human  Understanding,  in  disjunction  from  that  ol  lle- 
ings  higher  or  lower  than  man.     But  there  is,  in  this  seiise,  no 
humm  Reason.     There  neither  is  nor  can  be  hut  one  Reason, 
one  and  the  same :    even  the  Light  that  lighteth  every  man  s 
individual  Understanding,  r/;i»c«r««.sj  and  thus  maketh  it  a 
reasonable  Understanding,  Discourse  of  Reason-'^  one  only, 
yet  manifold;  it  goeth  through  all  understanding,  and  remain- 
ing in  itself  rcgenerateth  all  other  powers."  (Wisdom  of  Solo- 
mon   c   8).     The  same  writer  calls  it  likewise  "an  influence 
from'  the  Glory  of  the  Almighty^'  this  being  one  of  the  names 
of  the  Messiah,  as  the  Logos,  or  co-eternal  Filial  Word.    And 
most  noticeable  for  its  coincidence  is  a  fragment  of  Heracl.tus, 
as  I  have  indeed  already  iw)ticcd  elsewhere.     "To  discourse 
rationally  it  behooves  us  to  derive  strength  from  that  which  is 
common  to  all  men:  for  all  human  Understandings  are  nour- 
ished by  the  one  Divine  Word." 

Beasts,  we  have  said,  part-xke  of  Understanding.     If  any 
man  deny  this,  there  is  a  ready  way  of  settling  the  question. 
Let  him  give  a  careful  perusal  to  lliiber's  two  small  volumes, 
on  Bees  and  on  Ants  (especially  the  latter),  and  to  Kirby  and 
Spence's  Introduction  to  Entomology :    and  one  or  other  of 
two  things  must  follow.     lie  will  either  change  his  opinion  as 
irreconcilable  with  the  facts:  or  he  must  deny  the  facts,  which 
yet  1  cannot  suppose,  inasmuch  as  the  denial  would  be  tanta- 
mount to  the  no  less  extravagant  than  uncharitable  assertion, 
that  lliiber,  an.l  the  several  eminent  Naturalists,  French  and 
English,  Swiss,  German,  and    Italian,  by  whom    lliiber's   ob- 


APIIOKlSM.t    OS    iPIHITUAl,    »Kt,!«l()V. 


ISO 


iipichoiisivp  and 
jiison  is  piTCiiii- 
liiil,  tluoiij|;li  an 
piivilogotl  lo  say 

luk■l•stalulill^  are 
>('iisi'8,  which  w«' 

his,  as  Liightou 
oidiijj;  to  S«^nsc." 
tolopy :  and  speak 

fronj  that  ol'  lio- 
i,  in  this  sinso,  no 
e  hilt  one  Reason, 
iteth  every  man's 

thus  inakcth  it  a 
(tson — "  one  only, 
iding,  and  lemain- 

(VVisdomof  Solo- 
kise  "an  influence 
r  one  of  the  names 
Filial  Word.  And 
nent  of  Heraclitus, 
3.     "To  discourse 

from  that  which  is 
tandings  arc  nonr- 

rstanding.  If  any 
ttling  the  question, 
two  small  volumes, 
),and  to  Kirhy  and 
nd  one  or  other  of 
lange  his  opinion  as 
eny  the  facts,  which 
ual  would  be  tanta- 
charitable  assertion, 
uralists,  French  and 
kvhom    Miiber's   ob- 


servations and  experiments  have  been  rcpeatecl  and  confunie*!, 
iiad  all  conspired  to  impose  a  scries  of  falsehoods  and  lairy- 
tales  on  the  world.     I  see  no  way  at  least,  I)y  uhich  he  can  get 
out  of  this  dileninia,  l)ut  by  over-leaping  the  admitted   Hules 
and  Fences  of  all  legitimate    Discussion,  and  either  transfer- 
ring to  the  word,  Understanding,  the  defmition  already  appro- 
priated to  Reason,  or  ,l.;(ining  I'nderstanding  in  Kniere  by  the 
specific  and  acccssioual  perfections  which  the  human  I'nder- 
standing  derives  from  its  co-existence  with  Reason  and  Free- 
will in  the  same  individual  ix-rson:    in  plainer  words,  from  .;S 
being   exercised    by  a   self-consciwus  an'!    responsilile  (Crea- 
ture.     And  after  all,  the  sui)porter  of   Harrington's  position 
would  have  a  right  to  ask  him,  by  what  other  name  he  would 
dcsignrtc  the  facidly  in  the  instances  referred  to'     If  it  1)6 
not  Understanding,  what  is  it  ? 

In  no    former  i)art  of  this  volume  has  the   Editor  felt  the 
same  anxiety  to  obtain  a  patient  Attention.     For  he  .Iocs  n()t 
hesitate  to  avow,  that  on  his  success  iii  establishing  the  validi- 
ty and  importance  of  the  distinction  between  Reason  and  Un- 
derstanding, ne  rests  his  hopes  of  carrying  the  Header  along 
with  him  through  all  that  is  to  follow.     Let  the  Student  but 
clearly  see  and  comprehend  the  diversity  in  the  things  them- 
selves, the  expediency  of  a  correspondent  distinction  and  aj)- 
propriation  of  the  words  will  follow  of  itself.     Turn  back  for  a 
moment  to  the  Aphorism,  and  having  re-perused  the  first  i)ara- 
graph  of  this  Comment  thereon,  regard  the  two  following  nar- 
ratives as  the  illustration.    I  do  not  say  proof:  for  1  take  tiiese 
from  a  multitude  of  facts  equally  striking  for  the  one  only  pur- 
pose of  placing  my  meaning  out  of  all  doubt. 

I.  Ilii1)er  put  a  dozen  Humble-bees  under  a  Uell-glass  along 
with  a  comb  of  about  ten  silken  cocoons,  so  unecpial  in  height 
as  not  to  be  capable  of  standing  steadily.  To  remedy  this  two 
or  three  of  the  Humble-bees  got  upon  the  comb,  stretched 
themselves  over  its  edge,  and  with  their  heads  downwards 
fixed  their  fore  feet  on^bo  table  on  which  the  comb  Ptoo.l, 
and  so  with  their  hind  feet  kept  the  comi)  from  falling.  When 
these  wcic  weary  others  took  their  places.    In  this  con.lrainrd 


% 


140 


All)!*    TO    HKri.HCTlON. 


, 'if'  ' 


niid  |»ainl'ul  posture,  froHh  hea-i  ^•li^'virl^  their  eoiiinules  at  in- 
tervals, and  each  woikini;  in  its  turn,  did  these  afleetienate  lit 
tie  inM-ets  support  the  conih  Cor  nearly  three  days,  at  the  end 
of  which  they  had  prepartid  snO'icient  wax  to  hiiild  pillars  with. 
Hut  these  pillars  having  accidentally  n«)t  displaced,  the  bees 
had  rccourHo  again  to  the  same  niaiueuvre  (or  rather  peduMi- 
vre),titl  Hiiher  |)itying  their  iiard  case,  &c. 

II.  "  1  shall  at  present  describe  the  operations  of  a  single  ant 
that  I  observed  sulRcicntly  long  to  satisfy  my  ciuiosity. 

"One  rainy  day,  I  observed  a  Labourer  digging  the  ground 
near  the  aperture  which  gave  entrance    to   the  ant-hill.      It 
placed  in  a  heap  the  several  fragments  it  had  scraped  up,  and 
formed    them  into  small  pellets,  w  hich   it  dejwsiled  here    and 
there  upon  the  nest.    It  returned  constantly  to  the  same  place, 
and  appeared  to  have  a  marked  design,  for  it  laboured  with 
ardour  and  |)erseverance.      I  remarked  a  slight  furrow, excava- 
t<'d  in  the  ground  in  a  straiglit  line,  representing  the  plan  of 
a  path  or  gallery.     The  Labourer,  the  whole  of  whose  move- 
ments fell  undi-r  my  innuediate   observation,  gave  it  greater 
depth  and  breadth,  and  cleared  out  its  borders:  and  I  saw  at 
length,  in  which  I  could  not  be  deceived,  that  it  had  the  intcn- 
tioii  of  establishing  an  avenue  which  was  to  lead  from  one  of 
the  stories  to  the  under-ground  chand)ers.  This  path,  w  hich  was 
about  two  or  three  inches  in  length,  and  formed  by  a  single  ant, 
was  opened  above  and  bordered  on  each  side  by  a  buttress  of 
earth ;    its  concavity  en  forme  de  gouttiere  was  of  the  most 
perfect  regularity,  for  the  architect  ha<l  not  left  an   atom   too 
much.     The  work  of  this  ant  was  so  well  followed  and  under- 
stood, that  I  could  almost  to  a  certainty  guess  its  next  proceed- 
ing, and  the  very  fragment  it  was  about  to  remove.  At  the  side 
of  the  opening  where  this  path  terminated,  was  a  second  opening 
to  which  it  was  necessary  to  arrive  by  some  road.     The  same 
ant  engaged  in  and  executed  alone  this   undertaking.     It  fur- 
rowed out  and  opened  another  path,  parallel  to  the  first,  leav- 
ing between  each  a  little  wall  of  three  or  lour  lines  in  height. 
Those  ants  who  lay  tlie    fdimdalion  of   a  wall,  a  chajuber,  or 
■■alltM  v,  from  working  sepaiulely  occasion  now  and  then  a  want 


ArilOHIHMM    ON    »PIR1TIAI-    nKMOION. 


Ml 


r  coiiinulcfl  at  in- 
(•  an"i-<'tioiiat«'  lit 
tla)M,  at  th«!  «'Ih1 
)iiil(l  pilliiis  \>illi. 
^placed,  the  bci-s 
)!•  ratlier  peduni- 

>ns  of  a  siiiglo  ant 

curiosity, 
^j^ing  the  ground 

th(!  ant-liill.  It 
I  scraped  up,  and 
posited  here    and 

0  the  same  place, 
it  laboured  with 

it  furrow, cxcava- 
nting  the  plan  of 
!  of  whose  niove- 
1,  gave  it  greater 
I'rs:  and  I  saw  at 
t  it  had  the  iuten- 

1  lead  from  one  of 
is  path,  which  was 
cd  by  a  single  ant, 
e  by  a  buttress  of 

was  of  the  most 
left  an  atom  too 
llowcd  and  under- 
i  its  next  proceed- 
inove.  At  the  side 
IS  a  second  opening 
road.  The  sajnc 
dcrtaking.  It  fur- 
l  to  the  first,  leav- 
lur  lines  in  height, 
all,  a  chamber,  or 
»  ami  then  a  w  ant 


of  coincidence  in  the  parts  of  the  same  or  difl'crcnt  objects. 
Such  examples  are  of  no  unfrecpient  occurrence,  liut  they  by 
no  means  embarrass  them.  What  follows  proves  that  th(^ 
workman,  on  discovering  his  error,  knew  how  to  rectily 
it.  \  wall  had  been  erected  with  tlu^  view  of  sustaining  a 
vaulted  ceiling,  still  incomplete!,  that  bad  lieen  projected  from 
the  wall  of  the  opposite"  chamber,  'i'lio  workman  who  began 
constructing  it,  had  given  it  too  little  elevation  to  meet  the  o|>- 
jiosite  partition  upon  which  it  was  to  rest.  Had  it  been  con- 
tinued on  the  original  plan,  it  must  infallibly  have  met  the  wall 
at  about  one  half  of  its  height,  and  this  it  was  necessary  to 
avoid.  This  state  of  things  very  forcibly  claimed  my  atten- 
tion, when  one  of  the  ants  arriving  at  the  place,  and  visiting 
the  works,  appeared  to  be  struck  by  the  difhculty  which  pre- 
sented itself;  but  this  it  as  soon  obviated,  by  taking  down  the 
oeiling  and  raising  the  wall  upon  which  it  reposed.  It  then  in 
my  presence,  constructed  a  new  ceiling  with  the  fragments  of 
the  former  one." — IIuher\i  i\at.  Hist,  of  Ant h^  y.  38 — '11. 

Now  I  assert,  that  the  faculty  manifested  in  the  acts  here 
narrated  does  not  difVer  in  kind  from  Understanding,  and  that 
it  does  so  dill'er  from  Reason.  What  I  conceive  the  former  to 
be.  Physiologically  considered,  will  be  shown  hereafter.  In 
this  place  1  take  the  Understanding  as  it  exists  in  Men,  and  in 
exclusive  reference  to  its  inleltigenliol  functions;  and  it  is  in 
this  sense  of  the  word  that  I  am  to  prove  the  necessity  of  con- 
tra-distinguishing it  from  Reason. 

f^remising  then,  that  two  or  more  Subjects  having  the  same 
etsential  characters  arc  said  to  fall  under  the  same  (General 
Definition,  I  lay  it  down,  as  a  self-evident  truth,  (it  is,  in  fact, 
an  identical  proposition), that  whatever  subjects  fall  under  one 
and  the  same  General  Definition  are  of  one  and  the  same 
kind :  consequently,  that  which  does  nnl  fall  under  this  defini- 
tion, must  differ  in  kind  from  each  and  all  of  those  that 
do.  DitVerence  in  degree  does  indeed  suppose  sameness  in 
kind :  and  difierence  in  kind  precludes  distinction  from  (iifter- 
ences  of  degree.  Ih'(cr(>js;enr<i  non  vnmparari  erf;n  nee  dislin- 
i^ui  possunt.     The  inattention  lo  this   Rule  gives  ri^e   to  tliu 


143 


AIDS   TO    REFLECTION. 


numerous  Sophisms  comprised  by  Aristotle  under  the  hcac  of 
M.TaS«ff.s  e.s  «XXo  yms,  i.  e.  Transition  into  a  new  kmd,  or  the 
falsely  applying  to  X  what  had  been  truly  asserted  of  A,  an.l 
might  have  been  true  of  X  had  it  differed  from  A  in  its  degree 
on'y       Tlie  sophistrv  consists  in  the  omission  to  notice  wliat 
not  being  noticed  will  be  supposed  not  to  exist ;    and  whero 
the  silence  respecting  the  difference  in  kind  is  tantamount  to 
an  assertion  that  the  difference  is  merely  in  degree.      But 
the  fraud  is  especially  gross,  where  the  heterogeneous  subject 
thus  clandestinely  «Mi^M»,  is  in  its  own  nature  insusceptible  «i 
degree :  such  as,  for  instance,  Certainty  or  Circularity,  contrast- 
ed with  Strength,  or  Magnitude. 

To  apply  these  remarks  for  our  present  purpose,  we  have 
only  to  describe  Understanding  and  Reason,  each  by  its  char- 
acteristic .lualities.     The  con.parison  will  show  the  difference. 


UNDERSTANDINC;. 

1 .  Understanding  is  discur- 
sive. 

2.  The  Understanding  in  all 
its  judgments  iclVns  to  some 
other  Faculty  as)  its  ultimate 
Authority. 

3.  Understanding 
Faculty  of  Rejleclion 


IS 


the 


REASON. 

1.  Reason  is  fixed. 

2.  The  Reason  in  all  its  de- 
cisions appeals  to  itself,  as  tlu; 
ground  and  subslance  of  their 
truth.     (Hcbrcws,\\.  v.  13). 

3.  Reason  of  Contempla- 
tion. Reason  indeed  is  far 
nearer  to  sense  than  to  Un- 
derstanding: for  Reason  (says 
our  great  Hooker)  is  a  direct 
Aspect  of  Truth,  an  inward 
Beholding,  having  a  similar 
relation  to  the  Intelligible  or 
Spiritual,  as  Sense  has  to  the 
INlaterial  or  Phenomenal. 

The  Result  is,  that  neither  falls  under  the  definition  of  the 
other.  They  differ  in  kind  :  and  had  my  object  been  confined 
to  the  establishment  ofthia  fart,  the  preceding  Columnsuould 
have  sui.erscdcd  all  further  disquisition.     But  I  have  ever  m 


m 


w 


AHHOKISMS    ON    Sl'Il    TV ..L    RBLIUION. 


li. 


inder  the  licad  of 
new  kind,  or  tlic 
userted  of  A,  and 
m  A  in  its  degree 
in  to  notice  what 
xist ;    and  whero 
1  is  tantamount  to 
in  degree.      But 
•ogeneous  subject, 
re  insusceptible  of 
rcuiarity,  contrast- 
purpose,  we  have 
,  eacli  by  its  char- 
ow  the  difference. 

*KASON. 

ason  is  fixed. 

Season  in  all  its  de- 
nds  to  itself,  as  the 

suhslance  of  their 
'Hebrews,  vi.  v.  13). 
on  of  Contempla- 
ison  indeed  is  far 
SENSE  than  to  Un- 
■>;:  for  Reason  (says 
looKEu)  is  a  direct 

Truth,  an  inward 
,  having  a  similar 
)  the  Intelligible  or 
as  Sense  has  to  the 
ir  Phenomenal, 
he  definition  of  the 
jbjcct  been  confined 
ilinj;  Columns  uoiild 

Hut  1  have  ever  iu 


view  the  especial  interests  of  my  youthful  Readers,  whose  re- 
f\'ieiWe  power  is  to  be  cultivated,  as  well  as  their  particular  re- 
flections to  be  called  forth  and  guided.  Now  the  main  chance 
of  their  reflecting  on  religious  subjects  aright,  and  of  their  at- 
taining to  the  contemplation  of  spiritual  truths  at  all,  rests  on 
their  insight  into  the  nature  of  this  disparity  still  more  than 
on  their  conviction  of  its  existence.  I  now,  therefore,  proceed 
to  a  brief  analysis  of  the  Understanding,  in  elucidation  of  the 
definitions  already  given. 

The  Understanding  then  (considered  exclusively  as  an  or- 
gan of  human  intelligence),  is  the  Faculty  by  which  we  re- 
lied and  generalize.  Take,  for  instance,  any  Object  consist- 
ing of  many  parts,  a  House,  or  a  Group  of  Houses:  and  it  it 
be  contemplated,  as  a  Whole,  t.  e.  (as  many  constituting  a 
One),  it  forms  what  in  the  technical  language  of  Psychology 
is  called  a  total  impression.  Among  the  various  component 
parts  of  this,  we  direct  our  attention  especially  to  such  as  we 
leooUect  to  have  noticed  in  other  total  impressions.  Then,  by 
a  voluntary  Act  we  withhold  our  attention  from  all  the  rest  to 
reflect  exclusively  on  these  :  and  these  we  henceforward  use 
as  common  characters,  by  virtue  of  which  the  several  Objects 
are  referred  to  one  and  the  same  sort, [57].  Thus,  the  whole 
Process  may  be  reduced  to  three  acts,  all  depending  on  and  sup- 
posing a  previous  impression  on  the  Senses:  first,  the  appro- 
priation of  our  Attention;  2.  (and  in  order  to  the  continuance 
of  the  first)  Abstraction,  or  the  voluntary  withholding  of  the 
Attention  .  and  3.  Generalization.  And  these  are  the  proper 
Functions  of  the  Understanding  :  and  the  power  of  so  doing  is 
what  we  mean  when  we  say  we  possess  Understanding,  or  are 
created  with  the  Faculty  of  Understanding. 

[It  is  obvious,  that  the  third  Function  includes  the  act  of 
comparing  one  object  with  another.  In  a  note  (for,  not  to  in- 
terrupt the  argument,  I  avail  myself  of  this  most  useful  con- 
trivance), I  have  shown,  that  the  act  of  comparing  supposes 
in  the  comparing  Faculty  certain  inherent  Forms,  that  is, 
Modes  of  Reflecting  not  referable  to  the  Objects  reflected  on, 
but  pre-determined  by  the  Constitulion  and  (as  it  wore)  me- 


m 


1-14 


AIDS    TO    REFLECTION. 


if 


iluiMism  of  tlic  IJndorstandiiis  itself.  And  under  sonic  one  or 
other  of  these  Forms[68],  the  Resemblances  and  Differences 
must  he  subsumed  in  order  to  be  conceivable,  and  a  fortiori 
therefore  in  order  to  be  comparable.  The  Senses  do  not 
compare,  but  merely  furnish  the  materials  for  comparison.  But 
this  the  Reader  will  «nd  explained  in  the  Note :  and  will  now 
cist  his  eye  back  to  the  sentence  immediately  preceding  this 

parenthesis].  .     ^     n\  ■     , 

Now  when  a  person  speaking  to  us  of  any  particular  Object 
or  Appearance  lefers  it  by  means  of  some  common  character 
to  a  known  class  (which  he  does  in  giving  it  a  name),  we  say, 
that  we  understand  him  ;  «,  e.  we  understand  his  words.     The 
Name  of  a  thing,  in  the  original  sense  of  the  word  Name, 
(Nomen,  Nou^i.-vov,  to  intelU^ibile,  id  quod  wtelligilur)  express- 
es that  which  is  understood  in  an  appearance,  that  which  we 
place  (or  make  to  sland)  under  it,  as  the  condition  of  its  real 
existence,  and  in  proof  that  it  is  not  an  accident  of  the  Senses, 
or  ailection  of  the  Individual,  not  a  phantom  or  Apparition,  i. 
e.  an  Appearance  that  is  onlij  an  Appearance.     (See  Gen.  ii. 
19,  20.     Thus  too,  in  Psalm  xx.  v.  1.  and  in  fifty  other  places 
of  the  Bible,  the  identity  of  nomen  with  numen,  t.  c.  invisible 
power  and  presence,  the  nomen  suhstanlivum  of  all  real  Ob- 
jects,  and  the  ground  of  their  reality,  independent  of  the  Af- 
fections of  Sense  in  the  Percipient).     In  like  manner,  in  a 
connected  succession  of  Names,  as  the  Speaker  passes  from 
one  to  the  other,  we  say  that  wc  understand  his  discourse  (i. 
c.  discursio  intellcctus,  discursus  from  discurso  or  discuno,  to 
course  or  pass  rapidly  from  one  thing  to  another).     Thus,  in 
all  instances,  it  is  words,  names,  or,  if  images,  yet  images  used 
as  words  or  names,  that  are  the  alone  subjects  of  Understand- 
ing.    In  no  instance  do  we  understand  a  thing  in  itself;  but 
only  tlie  name  to  which  it  is  referred.     Sometimes  indeed, 
when  several  classes  are  recalled  conjointly,  we  identify  the 
words  with  the  Object— though  by  courtesy  of  idiom  rather 
than  in  strict  propriety  of  language.     Thus,  we  may  say  that 
we  understand  a  Rainbow,  when  recalling  successively  the 
several  Names  for  the  several  sorts  of  Colours,  wc  know  that 


APHOR18MS  ON    81MBITUAL    UELUilON. 


MS 


iider  some  one  or 
s  and  Diffeicncfs 
ble,  and  u  fortiori 
e  Senses  do  not 
r  comparison.  But 
ote  :  and  will  now 
ly  preceding  this 

r  particular  Object 

common  character 

a  name),  we  saj, 

I  his  words.     The 
the  word  Name, 

elligilur)  express- 
;e,  that  which  we 
>ndition  of  its  real 
lent  of  the  Senses, 
a  or  AppurUmiy  i. 
ce.     (See  Gen.  ii. 

II  fifty  other  places 
nen,  i.  e.  invisible 
ini  of  all  real  Ob- 
jendent  of  the  Af- 

like  manner,  in  a 
caker  passes  from 
id  his  discourse  ( i. 
irso  or  discuno,  to 
nother).  Thus,  in 
3S,  yet  images  used 
cts  of  Undcrstand- 
thing  in  itself;  but 
Sometimes  indeed, 
ly,  we  identify  the 
;sy  of  idiom  rather 
s,  we  may  say  that 
g  successively  the 
ours,  we  know  that 


they  are  to  be  applied  to  one  and  the  same  Phaenomenon,  at 
once  distinctly  and  simultaneously ;  but  even  in  conunon  j)ar- 
lance  we  should  not  say  this  of  a  single  colour.  No  one  would 
say  he  understands  lied  or  Blue.  He  sees  the  Colour,  and 
had  seen  it  before  in  a  vast  nTuul)er  and  variety  of  objects ; 
and  he  understands  the  vford  red,  as  referring  his  fancy  or  me- 
mory to  this  his  collective  experience. 

If  this  be  so  and  so  it  most  assuredly  is,  if  the  proper  functions 
of  the  understanding  be  that  of  generalizing  the  notices  recei- 
ved fronj  the  Senses  in  order  to  the  construction  of  Names ;  of 
referring  particular  notices  (t.  e.  impressions  or  sensations)  to 
their  proper  Name  ;  and  vice  versa,  names  to  their  correspond- 
ent class  or  kind  of  Notices — then  it  follows  of  necessity,  that 
the  understanding  is  truly  and  accurately  defined  in  the  words 
of  Leighton  and  Kant,  a  Faculty  judging  according  to  Sense. 

Now  whether  in  defining  the  speculative  Reason  (/.  e.  the 
Reason  considered  abstractedly  as  an  intellective  Power)  we 
call  it  "  the  source  of  necessary  and  universal  Principles,  ac- 
cording to  which  the  Notices  of  tlie  Senses  are  either  aflirm- 
ed  or  denied  ;"  or  describe  it  as  "  the  Power  by  which  we  are 
enabled  to  draw  from  particular  and  contingent  Appearances 
imiversal  and  necessary  conclusions[59]:  it  is  eijually  evident 
that  the  two  definitions  dift'er  in  their  essential  characters,  and 
consequently  (by  Axiom,  p.  142)  the  subjects  diifer  in  kiiid. 

q.  E.  u. 

The  dependence  of  the  Understanding  on  the  representa- 
tions of  the  Senses,  and  its  consequent  j)osteriority  thereto,  as 
contrasted  with  the  independence  and  antecedency  of  Reason, 
are  strikingly  exemplified  in  the  Ptolemaic  System  ( that  truly 
wonderful  product  and  highest  boast  of  the  Faculty,  judging 
according  to  the  Senses!)  compared  with  the  Newtonian,  as 
the  Oft'spring  of  a  yet  higher  Power,  arranging,  correcting,  and 
annulling  the  representations  of  the  Senses  according  to  its 
own  inherent  Laws  and  constitutive  Ideas. 


KPITOR. 


i  APHORISM  IX. 

In  Wonder  all  Philosophy  began  :  in  AVonder  it  ends :  and 

I!) 


MG 


AIDS    TO    KEiLKCTION. 


-if  4 


Adnmation  f.Us  up  the  interspace.  But  the  ^-^'^jfH 
the  Offspring  of  Ignorance :  the  last  is  the  Paren  of  Adora- 
lion  The  First  is  the  bi.th-throe  of  our  knowledge:  the 
Last  is  its  eulhanasy  and  apotheosis. 

SEQUEL.^:    OK    THOUGHT.    8UOOE8TKD    BT    THE    PHZCKD.NO 

APHORISM. 

As  in  respect  of  the  fust  Wonder  we  are  all  on  the  same 
Level,  how  comes  it  that  the  philosophic  m.nd  should  ma 
irbe  the  privilege  of  a  Few  ?     The  most  ohv.ous  reason  .s 
hb     The  Wonder  takes  place  before  the  period  of  Reflec  .o  , 
nd  h  ith  the  great  Mass  of  Mankind)  long  before  the  Inai- 
llr^  cJ^II^  of  directing  his  attention  Heely  ^  cor^cjou. 
Iv  to  the  Feeling,  or  even  to  its  exciting  Causes.     Surp.    e 
nhcfonnanddr;ss  which  the  Wonder  of  Ignorance  usually 
p       on    is  worn  away,  if  not  precluded,  by  Custom  and  Fa. 
m  iarity.     So  is  it  with  the  Objects  of  the  Senses,  and    le 
wa      and  fashions  of  the  World  around  us:  even  as  wUh   he 
Beat  of  our  own  hearts,  which  we  notice  only  m  moment    o 
Fea    and  Perturbation.     But  with  regard  to  the  concerns  of 
:nnward  Being,  there  is  yet  another  -»- ^^l'^  ^^^^^  - 
cert  with  the  power  in  Custom  to  prevent  a  fan  and  equal  ex 
ertof  reflective  Thought.     The  great  ^^'"damentan ru  1^ 
aid  Doctrines  of  Religion,  the  existence  and  att"bu  <> -f  ^od 
and  the  Life  after  Death,  are  in  Christian  C  oun tries  taught  so 
e"..lv   under  such  circumstances,  and  in  such  close  and  vial 

«vTnf  warmth  and  pre.sure  of  the  Mother,  on  "hose  >>P  the 
S  Hr"  made  to  kneel,  .ithin  whose  palms  its  htt^U  hand, 
^ro  Wded  and  .he  motion  of  whose  'J"  «-ye,   oUow  a,,d 

t*;';"  :lvf>:M:H»ven  ■  ,_f,om  w„h,„  and  from  with- 


AriionisMs  OS  spikituai-  rklioion. 


H? 


lie  first  Wonder  is 

Parent  of  Adora- 

i  knowledge  :    the 

THB    PHKCEDINO 

ire  all  on  the  same 
mind  should  in  all 
st  ohvious  reason  is 
>eriod  of  Reflection, 
ng  before  the  Indi- 
iecly  and  conscious- 
,  Causes.     Surprise 
f  Ignorance  usually 
|)y  Custom  and  Fa- 
the  Senses,  and  the 
IS  :  even  as  with  the 
Old)  in  moments  oi 
1  to  the  concerns  of 
use  that  acts  in  con- 
t  a  fair  and  equal  ex- 
fundamental  Truths 
nd  attributes  of  God, 
1  Countries  taught  so 
such  close  and  vital 
ks  reality  for  our  in- 
represent  sensations, 
-rather  than  thoughts, 
,  /  had  almost  said 
3k,  Touch,  with  the 
ler,  on  whose  lap  the 
B  palms  its  little  hands 
es  its  eyes  follow  and 
the  Mother,  the  Mo- 
e  Child,  the  Type  and 

within  and  from  with- 


out, these  great  First  Truths,  those  good  and  gracious  Tidings, 
these  holy  and  humanizing  Spells,  in  the  preconformity  (o 
V  hich  our  very  Immanity  may  he  said  to  conjiist,  are  so  infu- 
sed, tbat  it  were  but  a  tame  and  inadecpiale  expression  lo  say, 
we  all  take  them  for  granted.  At  a  later  period,  in  Youth  or 
early  Manhood,  most  of  us,  indeed,  (in  the  higher  and  middle 
classes  at  least)  read  or  hear  certain  Fhooks  of  these  truths — 
which  we  commonly  listen  to,  w hen  we  listen  at  all,  with  nuich 
the  same  feelings  as  a  popular  Prince  on  his  Coronation  Day, 
in  the  centre  of  a  fond  and  rejoii-ing  Nation,  may  1)0  supi)0sed 
(o  hear  the  Champion's  challenge  to  all  the  Non-existonts,  that 
deny  or  dispute  his  Wights  and  Royalty.  In  fart,  the  order  of 
Proof  is  nu)st  often  reversed  or  transposed.  As  far,  at  least, 
as  I  dare  judge  from  the  goings  on  in  my  own  mind,  when  willi 
keen  delight  1  first  read  the  works  of  Derham,  Niewentiet, 
and  Lyonet,  I  should  say,  that  the  full  and  life-like  conviction 
of  a  gracious  Creator  is  the  Proof  (at  all  events, '>v>!orms  the 
office  and  answers  all  the  purpose  of  a  proof)  ol  iie  wisdom 
and  benevolence  in  the  construction  of  the  Creature. 

Do  I  blame  this  ?  Do  I  wish  it  to  be  othcrw  ise  ?  (lod  forbid  ! 
It  is  only  one  of  its  accidental,  but  too  frequent,  consequences, 
of  which  I  complain,  and  against  which  1  protest.  1  regnt 
nothing  that  tends  to  make  the  Light  become  the  Life  of  men, 
even  as  the  Life  in  the  eternal  Word  is  their  alone  true  light. 
But  I  do  regret,  that  in  after  years— when  by  occasion  of  some 
new  dispute  on  some  old  heresy,  or  any  other  accident,  the 
attention  has  for  the  first  time  been  distinctly  attracted  to  the 
superstructure  raised  on  these  fundamental  truths,  or  to  truths 
of  later  revelation  supplemental  of  these  and  not  less  impor- 
tant—all the  doubts  and  ditficulties,  that  cannot  but  arise  w  here 
the  Understanding,  "  the  mind  of  the  flesh;'  is  made  the  mea- 
sure of  spiritual  things ;  all  the  sense  of  strangeness  and  seem- 
ing contradiction  in  terms;  all  the  Marvel  and  the  Mystery 
that  belong  equally  to  both  ;  are  first  thought  of  and  applied 
in  objection  exclusively  to  the  latter.  I  would  disturb  no 
man's  faith  in  the  great  articles  of  the  (falsely  so  called)  Re- 
ligion of  Nature.     But  before  the  man  rejects,  and  oalln  on 


%.i 


n 


W 


148 


A I  OS    TO    REFLECTION. 


-h 


■Mr 


other  men  to  reject,  the  revelations  of  the  Gospel  and  the  Re- 
ligion of  all  Christendom,  I  would  have  him  place  himself  in 
the  state  and  under  all  the  privations  of  a  Simonides,when  on 
the  fortieth  day  of  his  meditation  the  sage  and  philosojihic  Po- 
et ahandoned  the  Problem  in  despair.     Kver  and  anun  he  seem- 
ed  to  have  hold  of  the  truth  ;  but  when  he  asked  himself,  m  hat 
he  meant  by  it,  it  escaped  from  him,  or  resolved  itself  into 
meanings,  that  destroyed  each  other.     1  would  have  the  Scep- 
tic, while  yet  a  Sceptic  only,  seriously  consider  whether  a  Doc- 
trine, of  the  truth  of  which  a  Socrates  could  obtain  no  other 
assurance  than  what  he  derived  from  his  strong  wish  that  it 
should  be  true ;  or  that  which  Plato  found  a  Mystery  hard  to 
discover,  and  when  discovered,  communicable  only  to  the  few- 
est of  men  ;  can,  consonantly  with  History  or  Common  Sense, 
be  class(!d  among  the  Articles,  the  belief  of  which  is  ensured 
to  all  men  by  their  mere  common  sense  ?     Whether,  without 
gross  outrage  to  fact,  they  can  be  said  to  constitute  a  Religion 
of  nature,  or  a  Natural  'i'heology  antecedent  to  Revelation  or 
superseding  its  necessity?     Yes!  in  prevention  (for  there  is 
little  chance,  1  fear,  of  a  cure)  of  the  pugnacious  dogmatism 
of  partial  Rellection,  I  would  prescribe  to  every  man,  who 
feels  a  commencing  alienation  from  the  Catholic  Faith,  and 
whose  studies  and  attainments  authorise  him  to  argue  on  the 
subject  at  all,  a  patient  and  thoughtful  perusal  of  the  arguments 
and    representations   which  Bayle    supposes  to  have   passed 
through  the  mind  of  Simonidcs.     Or  I  should  be  fully  satisfied 
if  1  could  induce  these  Eschewers  of  Mystery  to  give  a  pa- 
tient, manly,  and  impartial  perusal  to  the  single  Treatise  of 

Pomponatius,  I)e  Fato[f)0].  ,         .,  ,  ,,       , 

When  they  have  fairly  and  satisfactordy  overthrown  the  ob- 
jections and  cleared  away  the  difficulties  urged  by  this  sharp- 
witted  Italian  against  the  Doctrines  which  they  profess  to  re- 
tain, then  let  them  commence  their  attack  on  those  which  they 
reject.  As  lar  as  the  supposed  irrationality  of  the  latter  is  the 
ground  of  Argument,  I  am  much  deceived  if  on  reviewing 
their  forces  they  would  not  find  the  ranks  woefully  thinned  by 
(he  success  of  iheiv  own  fue  in  the  preceding  Engagement— 


APHORtSMS    OW    SIMRITUAI,    RKLIOION. 


14!) 


ospcl  and  the  Rc- 
II  place  himself  in 
inioiiidcs,  when  on 
id  philoso])hic  Po- 
and  an;in  he  seein- 
sked  himself,  what 
esolved  itself  into 
uld  have  the  Scep- 
er  whether  a  Doc- 
Id  ohtain  no  other 
strong  icinh  that  it 
a  Mystery  hard  to 
le  only  to  the  few- 
)r  Common  Sense, 
'  which  is  ensured 
Whether,  without 
nstitute  a  Religion 
it  to  Revelation  or 
ntion  (for  there  is 
nacious  dogmatism 
3  every  man,  who 
'atholic  Faith,  and 
im  to  argue  on  the 
il  of  the  arguments 
es  to  have   passed 
lid  he  fully  satisfied 
stery  to  give  a  pa- 
single  Treatise  of 

overthrown  the  ob- 
rged  by  this  sharp- 
they  profess  to  re- 
in those  which  they 
y  of  the  latter  is  the 
?d  if  on  reviewing 
woefully  thinned  by 
ling  Engatiement — 


unless,  indeed,  by  pure  heat  of  Controversy,  and  to  storm  the 
lines  of  their  Antagonists,  they  can  bring  to  lire  again  the  Argu- 
ments, which  they  had  themselves  killed  olf  in  the  defence  of 
their  own  positions.  In  vain  shall  we  seek  for  any  other  modt-, 
of  meeting  the  broad  facts  of  the  scientific  K|)icurean,  or  the  re- 
(|uisitions  and  queries  of  the  ali-analysing  Pyrrhonist,  than  by 
challenging  the  tribunal  to  which  they  appeal,  as  incompetent 
to  try  the  question.  In  order  to  non-stdt  the  infidel  PlaintilV, 
we  must  remove  the  cause  from  the  Faculty,  that  judges  accord- 
ing to  Sense,  and  whose  judgments,  therefore,  are  valid  only 
on  objects  of  Sense,  to  the  Superior  Courts  of  Conscience  and 
intuitive  Reason  !  "  The  words  I  speak  imlo  yov,  are  .S)n'n7," 
and  such  only  "ore  /f/c,"  t.  c.  have  an  inward  and  actual  power 
abiding  in  them. 

liut  the  same  truth  is  at  once  Shield  and  Bow.  The  Shaft  of 
Atheism  glances  aside  from  it  to  strike  and  pierce  the  breast- 
plate of  the  Heretic.  Well  for  the  Latter,  if  ))lucking  the 
weapon  from  the  wound  he  recognizes  an  arrow  from  his  own 
Quiver,  and  abandons  a  cause  that  connects  him  with  such 
Confederates !  Without  further  rhetoric,  the  sum  and  sub- 
stance of  the  Argument  is  this :  an  insight  into  the  proper 
functions  and  subaltern  rank  of  the  Understanding  may  not, 
indeed,  disarm  the  Psilanthropist  of  his  metaphorical  (ilosses, 
or  of  his  Versions  fresh  from  the  forge  and  with  no  other  stamp 
than  the  private  mark  of  the  individual  Manufacturer ;  but  it 
will  deprive  him  of  the  only  rational  pretext  for  having  re- 
course to  tools  so  liable  to  abuse,  and  of  such  perilous  exam- 
ple. 


COMMENT. 


Since  the  preceding  pages  were  composed,  and  during  an 
interim  of  depression  and  disqualification,  1  heard  w  ith  a  de- 
light and  an  interest,  that  I  nnght  without  hyperbole  call  me- 
dicinal, that  the  contra-distinction  of  Understanding  from  Rea- 
son, for  which  during  twenty  years  I  have  been  contending, 
"casting  my  bread  upon  the  Waters"  with  a  j)ciseveiaiicc, 
which  in  the  existing  state  of  the  public  taste  nothing  but  the 


150 


AIDS    T  >    REKl.KCTIOJJ. 


W. 


i.r 


dcopost  rouviction  of  its  importanrc  could  have  inspired— ha» 
l)(-c'n  latilv  adopted  and  sanctioned  by  the  present  distingnish- 
od  Piolessor  of  Anatomy,  in  the  Course  of  Lectures  given 
by  him  at  the   Hoyal  College  of  Surgeons,  on  the  Zoological 
part  of  Natural  History  ;  and  if  1  am  rightly  informed,  in  one 
of  the  ehxpient  and  impressive  introductory  Discourses.     In 
explaining  the  Nature  of  Instinct,  as  deduced  from  the  actions 
and  tendencies  of  animals  successively  presented  to  the  Ob- 
servation of  the  Comparative  Physiologist  in  the   ascending 
Scale  of  Organic  Life— or  rather,  I  should  have  said,  in  an  at- 
tempt to  determine  that  precise  import  of  the  Term,  which  is 
required  by  the  facts[61]— the  Professor  explained  the  nature 
of  what  1  have  elsewhere  called  the  Adaplire  Poicer,  i.  e.  the 
faculty  of  adapting  means  to  proximate  ends.     [N.  B.  I  mean 
here  a  relative  end— that  which  relatively  to  one  thing  is  an 
end,  though  relatively  to  some  other  it  is  itself  a  means.     It  is 
to  be  regretted,  that  we  have  no  single  word  to  express  these 
ends,  that  arc  not  the  end :  for  the  distinction  between  these 
and  an  end  in  the  proper  sense  of  the  term  is  an  important 
one.]     The  Professor,  I  say,  not  only  explained,  first,  the  Na- 
ture of  the  Adaptive  Pow(>r  in  genere,  and,  secondly,  the  dis- 
tinct character  of  the  same  Power  as  it  exists  spccificaUy  and 
exclusively  in  the  human  being,  and  ac(|uires  the  name  of  Un- 
derstanding ;  but  he  did  it  in  a  way  which  gave  the  whole  sum 
and  substance  of  my  convictions,  of  all  1  had  so  long  wished, 
and  so  often,  but  with  such  imperfect  success,  attempted  to 
convey,  free  from  all  semblance  of  Paradoxy,  and  from  all  oc- 
casion of  offence— omnem  offcndiculi[62]  ansam  priccidcns. 
It  is  indeed  for  the  fragmenlartj  reader  only  that  I  have  any 
scruple.     In  those  who  have  had  the  patience  to  accompany 
me  so  far  on  the  up-hill  road  to  manly  Principles,  I  can  have 
no  reason  to  guard  against  that  disposition  to  hasty  offence 
from  Anticipation  of  Consequences,  that  faithless  and  loveless 
spirit  of  fear  which  plunged  GaUlieo  into  a  Prison[63]— a  spi- 
rit most  unworthy  of  an  educated  man,  who  ought  to  have 
learnt  that  the  Mistakes  of  scientific  men  have  never  injured 
rhristianitv,  while  every  new  truth  discovered  by  them  has 


APHOHISMS    ON    SPIRITITAI.    RKl.UilON. 


151 


ave  inspired — ha» 
resent  distingiiish- 
A'  Lectures  given 
on  the  Zoological 
i  informcti,  in  one 
y  Discourses.     In 
d  from  tlie  actions 
sentcd  to  the  Ob- 
in  the   ascending 
lave  said,  in  an  at- 
lu>  Teiin,  which  is 
iphiined  the  nature 
ire  Pnicer,  i.  e.  the 
s.     [N.  B.  I  mean 
to  one  thing  is  an 
self  a  means.     It  is 
rd  tt)  express  these 
ion  between  these 
rm  is  an  important 
uined,  fust,  the  Na- 
,  secondly,  the  dis- 
ists  specifically  and 
es  the  name  of  Un- 
iavc  the  Avholc  sum 
had  so  long  wished, 
;cess,  attempted  to 
xy,  and  from  all  oc- 
ansam  prjecidcns. 
nly  that  1  have  any 
icnce  to  accompany 
inciples,  I  can  have 
on  to  hasty  offence 
'ithless  and  loveless 
iPrison[63]— aspi- 
who  ought  to  have 
1  have  never  injured 
jvered  by  them  has 


either  added  to  its  evidence,  or  prepared  the  mind  for  its  re- 
ception. 

ON   INSTINCT  IN  CONNEXION  WITH  THE  UNOrRSTANDINO. 

It  is  evident  that  the  definition  of  a  (Jenus  or  Class  is  an 
(ulequate  definition  only  of  the  lowest  i.pecies  of  that  (lenus : 
for  each  higher  species  is  distinguished  from  the  lower  by  some 
additional  character,  while  the  General  Definition  includes  only 
the  characters  common  to  all  the  Species  Conseiiuently  it 
describes  the  lowest  only.  Now  1  distinguisli  a  Genus  or  kind 
of  Powers  under  the  name  of  Adaptive  Pow  er,  and  give  as  its 
generic  definition— the  Power  of  selecting,  and  adapting  nieans 
to  proximate  ends ;  and  as  an  instance  of  the  lowest  species  of 
this  Genus,  1  take  the  stomach  of  a  Caterjjillar.  I  ask  myself, 
under  what  words  I  can  generalize  the  action  of  this  Organ ; 
and  1  see,  that  it  selects  and  adapts  the  appropriate  means  (t. 
c.  the  assimilable  part  of  the  vegetable  congesta)  to  the  prox- 
imate end,  1.  e.  the  growth  or  reproduction  of  tl-.e  Insect's  Bo- 
dy. This  we  call  vital  i'oweh,  or  vita  propria  of  the  Stom- 
ach -,  and  this  being  the  lowest  species,  its  definition  is  the 
same  with  the  definition  of  the  kind. 

Well!  from  the  Power  of  the  Stomach  I  pass  to  the  Power 
exerted  by  the  whole  animal.  I  trace  it  wandering  from  spot 
to  spot,  and  plant  to  plant,  till  it  finds  the  appropriate  vegeta- 
ble; and  again  on  this  chosen  vegetable,  I  mark  it  seeking  out 
and  fixing  on  the  part  of  the  plant,  bark,  leaf,  or  petal,  suited 
to  its  nourishment:  or  (should  the  animal  have  assumed  the 
butterfly  form),  to  the  deposition  of  its  eggs,  and  the  sustenta- 
tion  of  the  future  Larva.  Here  I  sec  a  power  of  selecting  and 
adapting  K\eani  to  jjroximate  ends  according  to  circtimstunces : 
and  this  higher  species  of  Adaptive  Power  we  call  Instinct. 

Lastly,  1  reflect  on  the  facts  narrated  and  described  in  the 
preceding  extracts  from  Hiiber,  and  see  a  power  of  selecting 
and  adapting  the  proper  means  to  the  proximate  ends,  accord- 
ing to  varying  circumstances.  And  w hat  shall  we  call  this  yet 
higher  species?  We  name  the  former,  Instinct:  we  must  call 
this  I'cftTiNCTivE  Intelligence. 


Iftt 


AlUa   TU   HEFI.ECriON. 


Ilorc  tlu'iiwp    liiivc   thiPt' Powt IS  of  the  same  kind,  Mfo, 
Iiistinrt,  and  instinctive  Intellincnce  :    the  essential  chiuacteis 
tliat  (l«!'inc  tlie   ^eniis  existing  e(|ually  in  all  three.     Hut   in 
addition  to   these,  1   find  one  other  cliaracter  common  to  the 
highest  and  lowest:    viz.  that  the  purposes  are  all  manifestly 
pre-d(  terniined   by  the  peculiar  organization  of  the  Animals; 
anfl  thoiiiih  it  may  not  be  possible  to  discover  any  such  imme- 
diate dependency  in  all  the  Actions,  yet  the  Actions  being  de- 
termined by  the  purpose <«,  the  re.tult  is  equivalent:    and  both 
the  Actions  and  f'urpos"s  are  all  in  a  necessitated  reference  to 
the  preservation  and  continuance  of  the  particular  Animal  or 
of  the  Progeny.     There  is   selection,  b»it  not  choice:  voliti«»n 
rather  thaii  VVill.     Thr  possible  knoivledf^c  of  a  thing,  or  the 
desire  to  have  the  tliinfi;  representa!)le  by  a  distinct  correspon- 
dent  Thovtrht,  does  not,  in  the  animal,  suthce  to  render  the 
tiling  an  ohject^  or  the  ground  of  a  purpose.      I  select  and 
adapt  the  proper  means  to  the  separation  of  a  stone  from  a 
rock,  which  I   neither  ean,  or  desire  to,  make  use  of  for  food, 
shelter,    or  ornament:    because,  pel  haps,  I  wish  to  measure 
the  angles  of  its  primary  crystals,  or  perhaps,  for  nobctter  reason 
than  the  apparent  dijiculh/  of  loosening  the  stone— stat  pro 
ratione  Voluntas— and  thus  make  a  motive  out  of  the  absence 
of  all  motive,  and  a  reason  out  of  the  arbitrary  will  to  act  with- 
out any  reason. 

Now  what  is  the  conclusion  from  these  premi;<cs  ?  Evident- 
ly this:  that  'f  I  suppose  the  Adaptive  Power  in  its  highest 
species  or  form  of  Instinctive  Intelligence  to  co-exist  with 
Reason,  Free  w  ill,  and  Self-consciousness,  it  instantly  becomes 
iNDEHSTANDixfj:  iu  Other  words,  that  Understanding  diflers 
indeed  from  tne  noblest  form  of  Instinct,  but  not  in  itself  or  in 
its  own  essential  properties,  but  in  consequence  of  its  co-exis- 
tence with  far  higher  Powers  of  a  diver.se  kind  in  one  and  the 
same  Subject.  Instinct  in  a  rational,  responsible,  ar.l  self- 
conscious  Animal,  is  Understanding. 

Such  1  ai)})rehend  to  have  been  the  Professor's  View  and 
K\j)osition  of  Instinct — and  in  confirmation  of  its  truth,  1  would 
nurely  re(|ue:t  my  Keaders,  iVoni  the  numerous  well-authen- 


;":  I 


same  kind,  Life, 
toiitial  chiuacfcrs 
11  tlwoc.     Hut  ill 
r  coiunioM  to  the 
ire  iill  manifestly 
1  of  the  Animals; 
r  any  such  iniiue- 
Aotions  being  <le- 
valent :    and  lioth 
tated  reference  to 
tieular  Animal  or 
t  choice :  voliti«»n 
of  a  tiling,  or  tlie 
listinet  eorrespon- 
lice  to  render  the 
se.      I  select  and 
)f  a  stone  from  a 
ie  use  of  for  food, 
]  uish  to  measure 
for  no  better  reason 
le  stone — stat  pro 
out  of  the  absence 
ry  will  to  act  with- 

pmi/ics?  Kvident- 
)wer  in  its  highest 
>  to  co-exist  with 
I  instantly  becomes 
derstanding  dilTers 
It  not  in  itself  or  in 
ence  of  its  co-exis- 
iind  in  one  and  the 
sponsible,  ar.l  self- 

ofessor's  View  and 
of  its  truth,  1  would 
icrous  well-authen- 


ArnoiusMi  OS  »i'iritiai.  bki.icion.  I')5 

ticated  instancj-s  (-n  record,  to  recall  some  one  of  the  exliaor- 
«iiiiary  actions  of  Dogs  for  the  preservation  of  their  Masters' 
lives,  and  even  for  the  avenging  of  their  deaths.     In  llie.',e  in- 
stances we  have  the  third  s|)«'cies  of  the  A(lapti^<'   Power,  in 
ci)iine\ion  with  an  apparently  inoml  tiul--witli  an  inil  in  the 
piop(>r  fense  of  the  word.     Jiirc  tlie  Adajilivo  Power  co-ex- 
ists with  a  purpose  nppaicntly  volunloi./,  i\ui\  the  action  seems 
neither  pre-deterniiiied  by  the  organi/atioii  ()f  the  Animal,  nor 
in  any  direct  reference  to  his  own  preservation,  or  to  the  con- 
tinuance of  his  race.     It  is  united  \\itli  an  imposing  semi)lance 
of  Gratitude,  Fidelity,  and  disinterested  Love.     We  not  only 
value  the  faithful  brute  ;    we  attribute  woitfi  to  him.     This,  I 
admit,  is  a  problem,  of  VNliich  I  have  no  solution  to  oder.    One 
of  the  wisest  of  uninsjiired  men  has  not  hesitated  to  declare 
the  Dog  a  great  mystery,  on  account  of  this  dawning  of  a  inoral 
nature   unaccomjianied  by  any    the  least    evidence  of  Iho.ton, 
ill  whichever  of  the  iwo  senses  we  inlerpret  the  word — wheth- 
er as  the  jiracliail  Ucason,  i.  e.  the  power  of  proposing  an  »//- 
iimate  end,  the  dcterminability  of  the  Will  by  idk.as:  or  as 
the  sciential    Wea.-on,  i.  e.  the   faculty  of  concluding  universal 
and  necessary  truths  from   particular  and  eontingi  lit  ap|u:arai.- 
ees.      But  in   a  (piesliou  respecting   the  possesion  of   Reason, 
the  absence  of  all  proof  is  tantamount  to  a  proof  of  the  contra- 
ry.    It  is,  however,  l)y  no  means  tijually  clear  to  me,  that  the 
Dog   may  not  possess  an  aiialo^qon  of  Wokds,  wliieh  I   have 
elsewhere  show n  to  be  the  proper  objects  of  the  "  Faculty, 
judging  according  to  Sense." 

IJut  to  return  to  my  purpose :  I  entreat  the  Header  to  re- 
flect on  any  one  fact  of  tbis  kind,  whether  occurring  in  his  «)w  n 
experitMice,  or  selected  ftoia  tlia  numerous  anecdotes  of  the 
Dog  preserved  in  the  wiitings  of  Zoologist^-  I  will  then  coii- 
lideiitly  app<'al  to  him,  whether  it  is  in  his  power  not  to  con- 
sider the  faculty  dis|)layed  in  these  actions  as  the  same  in  kind 
with  the  rndiMstanding,  however  Inlorior  in  (h\i!;ree.  Or 
should  he  even  in  these  instances  prefer  calling  it  Instinct,  and 
this  in  co*i/m-distinction  from  rnilirstandinv;,  I  call  on  him 
to  point  out  the  boundary  between  the  two,  ilie  chu»m  or  par- 


1  .VI 


AiPN     11)    REKI.ICTION 


tili.,h-waU  ll.al  (livi.l.s  or  hc,|.anil('S  the  one  from  tl.r  oti.rr. 
If  he  fan,  lu«  will  have  <l.)nr  wliat  n-)i.c  before  tiim  have  been 
able  to  do,  though  iimny  aii.l  emiiu-i.l  men  have  Irieil  hard  lor 
if  and  n.y  r»Tanta(iwn  ^l.(dl  he  an.on^  the  hrst  trophieH  ol 
his  Nncccss.  If  he  lain.ot,  I  must  infer  that  he  is  controlled 
hv  hi*  dread  of  the  nmsviincmc.s,  hj  an  ai)|)rehension  of  some 
injury  resnllii.K  to  Helijiion  or  Morality  Irom  this  opinioir,  and 
I  Hhall  eonsole  mys<lf  with  the  hope,  that  in  the  sequel  of  this 
work  he  will  fmd  proofs  of  the  direet  contrary  tendency.  Not 
only  is  this  view  of  the  rnder.standin«,  an  diiVerin^  in  degree 
from  Instinct  and  in  kind  from  IJeason,  innocent  in  its  po3sd)lc 
i„lh.enccs  on  the  rclifiions  charactei,  hut  it  is  an  in(lispensd)lo 
preliminary  to  the  removal  of  the  most  foimidahle  obstacles  to 
an  intellifient  Belief  of  the  picnliar  Doctrines  of  the  (Jospel,  of 
the  rlKirmlvmtic  Articles  of  the  Christian  Faith,  with  which 
the  Advocates  of  the  truth  in  Christ  have  to  contend;  the  evil 
/(C(»r/ of  Unbelief  alone  excepted. 

ItBn.FATIONS    BY   THK    KOirOIl    1 NTKOOICTOK Y   TO    AIMIOBISM 

THE  ■fENril. 

The  most  momentous  .iuestii)n  a  man  can  ask  is,  Have  I  a 
Saviour!     And  yet,  as  far  as  the  indivi.lnal  tiuenst  is  con- 
c.-rned  it  is  premature  and  to  no  purpose,  except  another  (|ues- 
tion  has  been  previousl v  put  and  answered  ( alas  !  too  {jenerally 
not  after  the  wounded  Conscience  has  already  pven  the  an- 
swer') viz.     Have  1  any  need  of  a  Saviour?     For  him  who 
n.edH  none,  (O,  bitter  irony  of  the  Kvil  Spirit,  whose  whis- 
oers  tlie  proud  Soul  takes  for  its  own  thoughts,  and  knows  not 
how  the  Tempter  is  scoffing  the  while  ! )  there  w  none,  as  long 
as  he  feels  no  need.     On  the  other  hand,  it  is  scarce  possible 
to  have  answered  this  (piestion  in  the  alFirmativc,  and  not  ask— 
r.rst,  in  what  the  necessity  consists  ?    secondly,  whence  it  pro- 
ceeded' and,  thirdly,  how  far  the  answer  to  this  second  ques- 
tion i^  or  is  not  contained  in  the  answer  to  the  first !    I  ontreat 
the  intelligent  Header,  who  has  taken  me  as  his  temporary 
^uide  on  the  strait,  but  yet,  from  the  number  of  cross  roa.ls, 
,!itlicult  way  of  religious  Inquiry,  to  halt  a  moment,  and  con- 


from  the  oliuT. 
tiint  have  hftn 
(•  tiioil  hartl  tor 
fii^t  tropltU.-H  of 
he  is  coutioUi'd 
lu'iisioiv  of  some 
Ills  opinion;  Aiid 
ic  sc(|iu;l  of  this 
U-MuU-ncy.  Not 
foriii^  in  degree 
lit  in  its  i)o.ssil)le 
an  in(lispensil)lo 
Me  obstacles  to 
of  tlie  (lospel,  of 
lith,  with  which 
jiitend;  th«  evil 


V   TO    AIMIOKISM 

ask  is,  Have  I  a 
tiuerist   is  con- 
•pt  another  (|ucs- 
as !  too  {generally 
[ly  {siven   the  an- 
?     For  hin»  who 
irit,  whose  wliis- 
ts.  and  knows  not 
e  ia  none,  as  long 
is  scarce  possible 
ive, and  not  ask — 
ly,  whence  it  pro- 
this  second  ques- 
e  first !    I  entreat 
as  his  temporary 
vr  of  cross  roads, 
iioment,  and  con- 


MM10IMHMS    ON     SI'Illlrl'Al,    lU.I.H.  I<  IN . 


I  .■),'. 


Hider   the    main  pninls   that   ^n  this  Inst    dix  iMon  nl  .....    woik 
have  be.M,  already  olVere.i  fo,  his  rellectio...     I  h  u.'  allenipted 
tbn,  I..  fiK  the  proper  meaning  of  the  words  Nati.n'  and  Sp.r.l, 
the  one   bein- the  uulilhish  U>   the   otb.r:    .m.  that    the   n.usl 
ironeral  and  nrgatirv.  .lehniti...i  of  Nat....'  is,  Whatever  is  nut 
Spirit;    and   vice   versa  oi  Spirit,  That  xshi.h  is  n..t  con.pie- 
hemled  in  Natni-  :    or  in  tlu-  laMpia,:e  of  onr  ehle.    Divines 
(hat   which   transcends  iXatnie.      Hnl   Nat..re   is  the   term   ... 
which  we  comprehend  all  thin^^s  that  are  nprcseiitalde  in  the 
forms  of  Time  and  Space,  and  subjected  t..  ll..r>    Welatioi.s  ol 
Cause  and  KlVect:  and  the  cause  of  whose  existence  the. (lore 
is  to  be  so..{;bl  for  pe.polnallv  in  somethimi  Antece.!.'..!.    Tlu'. 
word  itself  esi.resses  this  i.i   Ibe  s(,„n^e.M    m;.....er  l.ossible  : 
Natura,  that  which  is  ahmil  lo  hv  bo...,  that   wbub  .s  alwa\s 
heayminK.     H  folb>ws,  Ihe.etore,  that  whatever  ori-i....tes  its 
own  acts,  or  in  anv  se..se  cn..lains  in  its.  If  the  cause  of  its  ow.. 
^tate,  must  be  sinrihhil,  a. ..I  ronse.iuc.lly  siiiwr-iiutiiral :  y.l 
not  on  tiiat  account  necessarily  miraculov!^.     And  s.icb   n.usl 
the  responsible  VVn.i.  i.i  us  be,  if  it  be  at  all.   (  Sec  p.  H7— I) ». ) 
A  prior  step  had  been   to  remove  all  misco.i.  <  plions  liom 
the  subject ;  to  show  the  reasonableness  of  a  belief  in  the  real- 
ity and  real  inlhiencc  of  a  universal  and  divine  Spirit ;    the 
compatibility  and  possible  communion  of  such  a  Spirit  will,  tl,.' 
Spiritual  Piinciple  in  Iiulividuals;  a.id  the  analogy  olVere.l  by 
the  most  undeniable  truths  of  Natural  Philosophy  [0 1  j .     ( See 

n.  41— 10).  .  .      , 

Thc^c  Views  of  the  Spirit,  and  of  the  W  ill  as  Spiritual, 
form  the  pound-work  of  our  Scheme.  Amonj:  the  numerous 
CoroUaiies  or  Appendents,  the  fust  that  presented  itself  re- 
Bpects  the  question.  Whether  there  is  any  faculty  in  man  by 
which  a  knowledt^e  of  spiritual  truths  or  of  any  truths  not  ab- 
stracted from  Nature,  is  rendered  possible?  and  an  Answer  is 
attempted  in  Comment  on  Aphorism  Mllth.  And  here  I  bej; 
leave  to  remark,  that  in  lhi^;  Comment  the  only  Novelty,  and, 
if  there  be  ISIerit,  the  only  Merit  is— that  theie  beine;  two  very 
different  INIeanintis,  and  two  dillerent  Wonhs  I  have  here  and 
in    former  Works   appiopriatcd  one    me.inin-    to  one  of  the 


u 


'^'^ 


loG 


AIDS   TO    REFLECTION. 


Woi(l:-!,iui(l  tlu>  Other  to  the  other — instead  of  using  the  words 
indilVcrciilly  and  hy  hap-hazard  :  a  confusion,  the  ill  cil'ects  of 
which  in  this  instance  are  so  great  and  of  such  frequent  occur- 
rence in  the  works  of  our  aljlest  Phihjsojdiers  and  Divines,  that 
I  shouhl  select  it  l)of()re  all  others  in  proof  of  Hobhes's  Maxim  : 
that  it  is  a  short  and  downhill  passage  from  errors  in  words  to 
errors  in  things.  The  distinctness  of  the  Reason  from  the  Un- 
derstanding, and  the  imperfection  and  limited  sphere  of  the  lat- 
ter, have  been  asserted  by  many  both  before  and  since  Lord 
Bacon[C5]  ;  but  still  the  habit  of  using  Keason  and  Understand- 
ing as  synonymes,  acted  as  a  disturbing  force.  Some  it  led 
into  mysticism,  others  it  set  on  explaining  away  a  clear  difirr- 
cnce  in  hind  into  a  mere  superiority  in  degree  :  and  it  partially 
eclipsed  the  truth  for  all. 

In  close  connexion  with  this,  and  therefore  forming  the 
Comment  on  the  Aphorism  next  following,  is  the  Subject  of 
the  legitimate  exercise  of  the  Understanding  and  its  limitation 
to  OI)iects  of  Sense  ;  with  the  errors  both  of  unbeHcf  and 
of  misbelief,  that  result  from  its  extension  beyond  the  s])here 
of  possible  Experience.  Wherever  the  forms  of  Reasoning 
appropriate  only  to  the  natural  woild  are  applied  to  spiritual 
realities,  it  may  be  truly  said,  that  the  more  strictl^j  logical  the 
Reasoning  is  in  all  its  parts,  the  more  irrational  it  is  as  a  whole. 

The  Reader  thus  armed  and  prepared,  1  now  venture  to  pre- 
sent the  so  called  mysteries  of  Faith,  i.  e.  the  peculiar  tenets 
and  especial  Constituents  of  Christianity,  or  Religion  in  spirit 
and  in  truth.  In  right  order  I  must  have  commenced  with  the 
Articles  oi  the  Trinity  and  the  Apostacy,  including  the  ques- 
tion respecting  the  Origin  of  Evil,  and  the  Incarnation  of  the 
Woim.  And  could  I  have  followed  this  order,  some  difficul- 
ties that  now  press  on  me  would  have  been  obviated.  But  (as 
has  already  been  explained)  the  limits  of  the  present  Volume 
rendered  it  alike  impracticable  and  inexpedient ;  for  the  ne- 
cessity of  my  argument  would  have  called  forth  certain  hard, 
though  most  true  sayings,  respecting  the  hollowness  and  trick- 
sy sophistry  of  the  so  called  "  Natural  Theology,''  "  Religion 
of  Nature,''  ''  Light  of  Nature,"  &.c.  wliicli  a  brief  exposition 


i-i' 


APHORISMS    ON    SPIRITUAL    RELIGION. 


157 


'  using  tlic  '.voids 
the  ill  cil'ects  ol' 
»  frequent  occui- 
iiid  Divines,  that 
lobbes's  Maxim  : 
rors  in  words  to 
son  from  the  Un- 
spheie  of  the  lat- 
;  and  since  Lord 
and  Understand- 
;e.  Some  it  led 
'ay  a  clear  difiVr- 
:  and  it  partially 

fore  forming  the 
is  the  Subject  of 
and  its  limitation 
of  unbelief  and 
yond  the  sj)here 
ns  of  Reasoning 
plied  to  spiritual 
tricti^j  logical  the 
\1  it  is  as  a  whole. 
N  venture  to  pre- 
e  peculiar  tenets 
Religion  in  spirit 
imenced  with  the 
eluding  the  ques- 
ncarnation  of  the 
ler,  some  diflicul- 
)viated.  But  (as 
!  present  Volume 
licnt ;  for  the  ne- 
)rth  certain  hard, 
)wness  and  frick- 
ogy,"  "  Religion 
a  brief  exposition 


could  not  save  from  innocent  misconceptions,  much  less  pro- 
tect against  plausible  misinterpretation.  And  yet  both  Reason 
and  Expoiience  have  convinced  me,  that  in  the  greater  num- 
ber of  our  Alooi,  who  feed  on  the  husks  of  Christianity,  the 
disbelief  of  the  Trinity,  the  Divinity  of  Christ  included,  has 
its  origin  and  support  in  the  assumed  self-evidence  of  this  Na- 
tural Theology,  and  in  their  ignorance  of  the  insurmountable 
difliculties  which  (on  the  same  mode  of  reasoning)  press  upon 
the  fundamental  articles  of  their  own  Remnant  of  a  Creed. 
But  arguments,  which  would  prove  the  Ailsehood  of  a  known 
truth,  must  themselves  be  false,  and  can  prove  the  falsehood  of 
no  other  position  in  eodcm  genere. 

This  hint  I  have  thrown  out  as  a  Spark  that  may  perhaps 
fall  where  it  will  kindle.  The  Reader  desirous  of  more  is 
again  referred  to  the  Work  already  announced.  And  worthi- 
ly might  the  w  isest  of  men  make  inquisition  into  the  three  mo- 
mentous points  here  spoken  of,  for  the  purposes  of  speculative 
Insight,  and  for  the  formation  of  enlarged  and  systematic  views 
of  the  destination  of  Man,  and  the  dispensation  of  God.  But 
the  practical  liuiuirer  ( I  speak  not  of  those  who  inq\iire  for 
the  gratification  of  Curiosity,  and  still  loss  of  those  who  labour 
as  students  only  to  shine  as  disputants;  but  of  one,  who  seeks 
the  truth,  because  he  feels  the  want  of  it),  the  practical  Inqui- 
rer, I  say,  hath  already  placed  his  foot  on  the  rock,  if  he  have 
satisfied  himself  that  whoever  needs  not  a  Redeemer  is  more 
than  human.  Remove  for  him  the  difficulties  and  objections, 
that  oppose  or  perplex  his  belief  of  a  crucified  Saviour ;  con- 
vince him  of  the  reality  of  Sin,  which  is  impossible  without  a 
knowledge  of  its  true  nature  and  inevitable  Consequences ; 
and  then  satisfy  him  as  to  the  fact  historically,  and  as  to  the 
truth  spiritually,  of  a  redemption  therefrom  by  Christ ;  do  this 
for  him,  and  there  is  little  fear  that  he  will  permit  either  logi- 
cal quirks  or  ineta])hysical  puzzles  to  contravene  the  plain  dic- 
tate of  his  Common  Sense,  the  Sinless  One  that  redeemed 
Mankind  from  Sin,  must  have  been  more  than  Man ;  and  that 
He  who  brought  Light  and  Immortality  into  the  World,  could 
not  in  his  own  iia*''rc  have  been  an  inheritor  of  Death  and 


ft 


i:)S 


AIDS    TO    KKIi'l-ECTION'. 


Daikiu'ss.  It  is  inorallv  iinpoHsihlo,  that  a  man  witli  tl.cso  con- 
victions sl.ould  suflcr  the  t)l)icction  of  Incoinprcl.cnsihility  (an.l 
(his  i.n  H  subject  of  Fnilh  \  to  overbalance  the  manifest  abs.inl- 
itv  and  contradiction  in  the  notion  of  a  mediator  between  (Jo. 
and  the  Human  Uace,  at  the  same  inftnil-?  distance  trom  God 
as  the  Race  for  wliom  he  mediates. 

The  Origin  of  Kvil,  meanwhile,  is  a  question  interestms 
only  to  the  INletai.hvsician,  and  in  a  sffslem  of  moral  and  reli- 
gious  Philosophy.  ■  The  n.an  of  sober  mind,  who  seeks  (or 
truths  that  possess  a  n.oral  and  practical  interest,  is  content  to 
be  certain,  fust,  that  Kvil  must  have  had  a  beginnuig,  since 
otherwise   a  must  eitlun-  be  (Jod,  or  a  co-eternal  and  co-equal 
Rival  of  Cod;  both  impious  notions,  and  th.  latter  l..olish  to 
boot      2dly,  That  it  could  not  oi  i^inate  in  (Jo.l ;  for  if  so,  it 
would  be  at  once  Evil  an.l  not  Kvil,  or  Cod  would  be  at  once 
Cod  (that  is,  iufinite  Cooduess)  and  not  Cod-both  alike  im- 
possible positions.     Instead  th.-refore  of  troubling  h.ms.-lf  with 
this  baircn  controversy,  he  more  profUably  turns  his  enquiries 
to  that  Kvil  which  most  concerns  himself,  and  ot  wlucli  lie 

may  find  the  origin. 

The  entire  Scheme  of  nccc.tscm/  Faith  may  be  re.hicc.i  to 
two  Leads,  1.  the  Object  and  Occasion,  and  2.  the  fact  and  ef- 
fect, of  our  redemption  by  Christ :  and  to  this  view  does  the 
order  of  the  following  Comments  correspond.     I  have  begun 
with  Original  Sin,  and  proceeded  in  the  following  Aphorism 
to  the  doctrine  of  Redemption.     The  Comments  on  the  re- 
maining Aphorisms  are  all  subsidiary  to  these,  or  written  m 
the  hope  of  making  the  minor  tenets  of  general  belief  be  be- 
lieved in  a  spirit  worthy  of  these.     They  ar(>,  in  short,  intend- 
ed to  supply  a  febrifuge  against  aguish  Scruples  and  Honors, 
the  hectic  of  the  Soul!  and  "for  servile  and  thrall-like  fear 
to  substitute  that  adoptive  and  cheerful  boldness,  >^l"ch  our 
new  alliance  with  Cod  requires  of  us  as  Christians."     (Mil- 
ton).    Not  the  Origin  of  Evil,  not  the  Chnmologj,  of  Sin, 
or  thfc  chronicles  of  the  original  Sinner  ;  but  Sin  originant,  un- 
derived  from  without,  and  no  passive  link  in  the  adamantine 
chain  of  Effects,  each  of  which  is  in  its  turn  an  instrument  of 


APHORISMS    Off    91MR1TUAI,    IlELIGION. 


IT)!) 


man  witli  tlu'cocon- 
ilHchcnsibility  (and 
he  nianif«'St  absurd- 
lia(or  hotwoon  (Jod 
'.  (listiincc  JVom  God 

rjucstion  intcrostins 
n  of  luond  and  leli- 
lind,  wlio  socks  for 
itoiTst,  is  content  to 
1  a  lu-ninninj:,  since 
>ternid  and  co-ocjual 
tin:  latter  foolisli  to 
in  (Jotl ;  for  if  so,  it 
id  would  be  at  oiu-c 
iod — both  alike  ini- 
•oublinfibimsidf  with 
ly  (urns  his  en<iuirics 
tilf,  and  of  which  he 

\  may  he  reduccii  to 
nd  2.  the  fact  and  ef- 
to  this  view  does  tlic 
pond.  1  bavc  bej^un 
L>  foUowing  Aphorism 
'omments  on  the  re- 

these,  or  written  in 
general  belief  be  be- 
r  are,  in  short,  intend- 
icruples  and  Horrors, 
e  and  thrall-like  fear 
I  boldness,  which  our 
s  Christians."  (Mil- 
e  Chrimologif  of  Sin, 

but  Sin  originant,un- 
ink  in  the  adamantine 
turn  an  instrument  of 


Cau.sation,  but  no  one  of  them  a  Civusc  !  .not  witli  Sin  injlirf- 
id,  whicli  would  be  a  Calr.mity!  not  with  Sin  (i.  e,  .in  evil 
tendency )  iinplanled,  for  which  let  the  IManter  be  responstblt; ! 
liut  1  bej^in  with  Original  Sin.  And  for  this  purpose  ]  have 
selected  the  Aphorism  fiom  the  ablest  and  most  formidable 
Antagonist  of  this  Doctrine,  Bishop  Jkkkmy  'I'ayi.oh,  and 
from  the  most  elocjuent  work  of  this  most  elo(juent  of  Divines. 
Had  1  said,  of  AJen,  the  Soul  of  ('icero  would  forgive  me, 
and  Demosthenes  nod  assent  [GG]! 


APIIOKI.SM  X. 


ON  ORIGIN'AL  M.V. 


JIKKMY  TATLOB. 


Is  there  any  such  thing  ?  Tiiat  is  not  the  (juestion.  For  it 
is  a  Fact  acknowledged  on  all  hands  almost :  and  even  those 
who  will  not  confess  it  in  words,  confess  it  in  their  complaints, 
h'or  my  part  I  counot  but  confess  that  to  be,  whicii  I  feel  and 
groan  under,  and  by  which  all  the  world  is  miserable. 

Adam  turned  his  back  on  the  Sun,  and  dwelt  in  the  Dark 
nm\  the  Shadow.  He  siimed,  and  brought  evil  into  his  Super- 
natural endowments,  and  iost  the  Sacrament  and  instrument 
of  Immortality,  the  Tree  of  Life  in  the  centre  of  the  Garden. 
He  then  fell  under  the  evils  of  a  sickly  Body,  and  a  paf-sion- 
.ite  and  ignorant  Soul.  His  Sin  made  liim  sickly,  his  Sickness 
made  him  peevish  :  his  Sin  left  l.im  ignorant,  his  Ignorance 
made  him  foolish  and  unreasonable.  His  sin  left  him  to  his 
Nature:  and  by  Nature,  whoever  was  to  be  born  at  all  was  to 
be  born  a  child,  and  to  do  before  he  could  understand,  and  to 
be  bred  under  laws  to  which  he  was  always  bound,  but  which 
could  not  always  be  exacted  ;  and  he  was  to  choose  when  ho 
could  not  reason,  and  had  passions  most  strong  when  he  had 
his  understanding  most  weak  ;  and  the  more  need  he  had  of  a 
curb,  the  less  strength  he  had  to  use  it  !  And  this  being  the 
case  of  all  the  world,  what  was  evcri/  man's  evil  became  all 
men's  greater  evil ;  and  though  alone  it  was  very  bad,  yet 
Mberi  they  came  together  it  was  made  much  worse.  Like 
ships  in  a  storm,  everyone  alone  h.ith  enough  to  do  to  outride 


f- 


ii.i'.,..ii-irr 


ICO 


AIDS    TO    REFLECTION. 


it  •  but  when  they  meet,  besides  the  evils  of  the  Storm,  they 
fiml  the  intolerable  calamity  of  their  mutual  concussion ;  and 
every  Ship  that  is  ready  to  be  oppressed  with  the  tempest,  is 
a  worse  Tempest  to  every  Vessel  against  which  it  is  violently 
.lashed.     So  it  is  in  Mankiml.     Every  man  hath  evil  enough 
<»r  his  own,  and  it  is  hard  for  a  man  to  live  up  to  the  rule  ..f 
his  own  Reason  and  Conscience.     But  when  he  hath  Parents 
and  Children,  Friends  and  Enemies,  Buyers  and  Sellers,  Law- 
yers and  Clients,  a  Family  and  a  Neighbourhood— then  it  is 
that  every  man  dashes  a-ainst  another,  and  one  relation  re- 
quires what  another  denies;  and  when  one  speaks  another 
^vill  contradict  him ;  and  that  which  is  well  spoken  is  somc- 
tin.es  innocontlv  mistaken  ;  and  that  upon  a  good  cause  pro- 
duces an  evil  elfect ;  and  by  these  and  ten  tliousand  other  con- 
current  causes,  man  is  made  more  than  most  miserable. 

COMMENT. 

The  fn-st  (juestion  wc  should  put  to  ourselves,  when  we 
have  read  a  passage  that  perplexes  us  in  a  work  oi  authority, 
is  •  What  does  the  Writer  mean  by  all  this  ?     And  the  second 
nuestioi.  should  be.  What  does  he  intend  by  all  this  ?     In  the 
passage  before  us,  Taylor's  meaning  is  not  quite  clear.     A  Sni 
is  an^Evil  which  has  its  ground  or  origin  in  the  Agent,  and 
not  in  the  compulsion  of  Circumstances.     Circumstances  are 
con.pulsory  from  the  absence  of  a  power  to  resist  or  control 
them  :  and  if  this  absence  likewise  be  the  effect  of  cucum- 
stince  (i    c.  if  it  have  been  neither  directly  nor  indirectly 
caused  by  the  Agent  himself)  the  Evil  derives  from  the  Cir- 
cumstances;    and  therefore   (in  the  Apostle's  sense  of  the 
word,  Sin,  when  he  speaks  of  the  exceeding  smiulness  of  S.n ) 
such  evil  is  not  ./»;  and  the  person  who  sulVers  it,  or  who  is 
the  compelled  instrument  of  its  inlliction  on  others,  may  leel 
regret  but  cannot  feel  remorse.     So  likewise  of  the  word  on- 
gi,:,  original,  or  originant.     The  reader  cannot  too  early  be 
warned  that  it  is  not  applicable,  and,  without  abuse  of  la. - 
.IK.-.N  can  never  be  applied,  to  a  mere  link  in  a  chain  of  el- 
Fects,  whore  each,  indeed,  stands  in  the  relation  of  a  came  to 


Al'lIOUI-iMS    ON     SIMUnTAI,    H  Kl.ir  l(1.\  . 


101 


of  the  Storm,  thoy 
lal  concussion ;  and 
with  the  tempest,  is 
which  it  is  violently 
m  hath  evil  enou{i;h 
ive  up  to  the  rule  »)f 
hen  he  hath  Parents 
rs  and  Sellers,  Law- 
Dourhood — then  it  is 
md  one  relation  re- 
one  speaks  another 
ell  spoken  is  some- 
in  a  good  cause  pro- 
1  tliousand  other  con- 
ost  miserable. 


ourselves,  wVicn  we 
a  work  of  authority, 
lis  ?     And  the  second 
I  by  all  this  ?     In  the 
jt  quite  clear.     A  Sin 
via  in  the  Agent,  and 
.     Circumstances  are 
r  to  resist  or  control 
the  effect  of  circuni- 
lirectly  nor  indirectly 
derives  from  the  Cir- 
postle's  sense  of  the 
ling  sinfulness  of  Sin ) 
w  sulVers  it,  or  who  is 
)n  on  others,  may  fori 
.wise  of  the  word  ori- 
r  cannot  too  early  ht* 
without  abuse  of  lan- 

link  in  a  chain  of  ef- 
;  relation  of  a  cause  to 


i 


tliose  tb;it  follow,  but  is  at  the  saitie  tiiiir  the  ij)icl  of  all  lii.a 
precede.  For  in  these  cases  a  cause  amounts  to  little  luoie 
than  an  iinlccodent.  At  the  utmost  it  means  only  a  conductor 
of  the  causative  iiithuMice  :  and  the  old  axiom,  Causa  causae 
causa  ciusati,  applies,  with  a  never-ending  regress  to  each  se- 
veral linU,  uj)  the  whole  chain  of  nature.  Jiut  this  (as  I  have 
elsewhere  shown  at  large )  M  Nature  :  and  no  yaftiral  thing 
or  act  can  be  called  originaiit,  or  be  truly  said  to  have  an  ori- 
,<r,:»[(i7]  in  any  other.  The  moment  we  assume  an  Origin  iu 
Nature,  a  true  Bcii'nniins!;,  an  actual  First — that  moment  we 
rise  (dxm-  Nature,  and  are  comi)elled  to  assume  a  sujicrnaiural 
Power.     ((Jen.  I.  v.  1.) 

it  will  l)e  an  Ofpial  convenience  to  myself  and  to  my  K'ead- 
(>rs,  to  let  it  be  agretul  between  ns,  that  we  will  generalize 
the  word  Circumstance  so  as  to  understand  by  it,  as  often  as  it 
occurs  in  tliis  Connnent,  all  and  every  thing  not  connected 
with  the  Will,  past  or  present,  of  a  Free  Agent.  i:ven  though 
it  were  the  blood  in  the  chambers  of  his  Heart,  or  bis  own  in- 
most Sensations,  we  will  regard  them  as  circtnnslanlial,  ex- 
trinsic, ovfrom  tvitliouf. 

In  this  sense  of  the  word  Original,  and  in  the  sense  before 
given  of  Sin,  it  is  evident  that  the  phrase,  Original  Sin,  is 
a  Pleonasm,  the  epithet  not  adding  to  the  thought,  but  only 
enforcing  it.  For  if  it  be  Sin,  it  must  hcorifiinal :  and  a  State 
or  Act,  that  has  not  its  origin  in  the  wih,  may  be  calamity,  de- 
formity, disease,  or  mischief-,  but  a  Sin  it  caimot  be.  It  is  not 
enoimi)  that  the  Act  appears  voluntary;  or  that  it  is  intention- 
al; or  that  it  has  the  most  hateful  passions  or  debasing  appetite 
for  its  proximate  cause  and  accompaniment.  All  these  may 
be  found  in  a  Mad-house,  where  neither  law  nor  humani- 
ly  poimit  us  to  condemn  the  Actor  of  Sin.  The  Heason  ol 
Law  declares  the  Maniac  not  a  Free-Agent ;  and  the  Verdict 
follows  of  course— Not  guilty.  Now  .Mania,  as  distinguished 
from  Idiocy,  Frenzy,  Delirium,  Hypochondria,  and  Derange- 
ment (the  last  term  used  specifically  to  express  a  suspension  or 
disordered  state  of  the  Understanding  or  Adajjtive  Power)  is 
th.' Occultation   or   Ecli|)se   of    Reason,  as    the    Power  of  id- 

21 


i»il 


1G2 


A  ins    TO    RKFLEITIOX. 


f^' 


tiinate  ends.  The  Maniac,  it  is  wi-ll  known,  is  often  found 
clever  and  invcHitive  in  llie  selection  and  adaptation  of  means 
to  his  ends;  but  his  ends  arc  madness.  He  has  h)st  his  Kea- 
son.  For  tliough  Reason,  in  fniite  l)einfis,  is  not  the  Will— 
or  how  could  the  w  ill  be  ojjposcd  to  the  Reason  .'—yet  it  is 
the  condition,  the  sine  </««  non  ot  a  Frfe-will. 

We  will  now  return  to  the  Extract  from  Jeremy  Taylor  on 
a  theme  of  deep  interest  in  it.self,  and  trebly  important  from 
its  hearings.     For  without  just  and  distinct  views  respecting 
the  Article  of  Orijiinal  Sin,  it  is  impossible  to  understand  aright 
any  one  of  the  peculiar  doctrines  of  Christianity.     Now  my 
first  complaint  is,  that  the  eloquent  Kishop,  while  he  admits 
the  fact  as  established  l)eyoiul  controversy  by  universal  expe- 
rience, yet  leaves  us  wholly  in  the  dark  as  to  the  main  point, 
supplies  us  with  no  answer  to  the  principal  question— why  he 
names  it  Original  Sin.'     It  cannot  be  said.  We  know  what  the 
Bishop  means,  and  what  matters  the  name .'  for  the  nature  of 
the  fact,  and  in  what  light  it  should  be  regarded  hj  us,  depends 
on  the  nature  of  our  answer  to  the  question,  whether  Original 
Sin  is  or  is  not  the  right  and  i)roper  designation.     I  can  ima- 
gine the  same  quantum  of  Sufferings  and  yet  if  I  had  reason  to 
regard  them  as  symptoms  of  a  commencing  Change,  as  pains 
of  growth,  the  temporary  deformity  and  misproportions  of  im- 
maturity, or  (as  in  the  final  sloughing  of  the  Caterpillar)  as 
throes  and  struggles  of   the  waxing  or  evolving   Psyche,  I 
should  think   it   no  stoical  flight  to   doubt,  how  far   I   was 
authorised  to  declare  the  Circumstance  an  Evil  at  all.     Most 
assuredly  I  would  not  express  or  describe  the  fact  as  an  evil 
havin"  an  origin  in  the  SutTerers  themselves,  or  as  Sin. 

Let  MS,  however,  waive  this  objection.  Let  it  be  sujiposcd 
that  the  Bishop  uses  the  word  in  a  different  and  more  compre- 
hensive Sense,  and  that  by  Sin  he  understands  Evil  of  all  kind 
connected  with  or  resulting  from  i4c/ton.?— though  I  do  not 
see  how  we  can  represent  the  properties  even  of  inanimate 
Bodies  (of  poisonous  substance,  for  instance)  except  as  Ads 
resulting  from  the  constitution  of  such  bodies !  Or  if  this  sense, 
though  not  unknown  to  the   Mysti.    Oivines,  should  be  too 


Al>HOHIMM8    ON    SPIKITUAI,    HEI.KilOV. 


169 


ill,  is  often  found 
uptation  of  means 
has  lost  his  Rea- 
is  not  the  Will— 
eason? — yet  it  is 
11. 

ereiny  Taylor  on 
ly  important  from 
views  respecting 
understand  aright 
ianity.     Noav  my 
),  while  he  admits 
)y  universal  expe- 
to  the  main  point, 
question — why  he 
Ve  know  what  the 
'  for  the  nature  of 
led  '>y  us,  depends 
,  whether  Original 
ation.     1  can  iraa- 
t  if  I  had  reason  to 
;  Change,  as  pains 
iproportions  of  im- 
the  Caterpillar)  as 
olving   Psyche,  I 
t,  how  far   I   was 
Evil  at  all.     Most 
the  fact  as  an  evil 
s,  or  as  Sin. 
Let  it  be  supposed 
and  more  compre- 
nds  Evil  of  all  kind 
— though  I  do  not 
even  of  inanimate 
?e)  except  as  Ads 
3s!  Or  if  this  sense, 
ncs,  should  be  too 


comprehensive  and  remote,  we  will  suppose  the  Hishop  to  com- 
prise under  the  term  Sin,  the  Kvil  accompanying  or  coiise- 
«pient  on  human  Actions  and  Purposes  :— though  here  too,  I 
liave  a  right  to  be  informed,  for  what  reason  and  on  what 
grounds  Sin  is  thus  limited  to  human  Agency  ?  And  truly,  I 
should  l)e  at  no  loss  to  assign  tlur  reason.  Hut  tlien  this  rea- 
son would  instantly  bring  nie  back  to  my  first  delicilion;  and 
any  other  reason,  than  that  the  human  Agent  is  endowed  with 
Reason,  and  with  a  Will  which  can  jdace  itself  either  in  sub- 
jection or  in  opposition  to  his  Keason-— in  other  words,  that 
Man  is  alone  of  all  known  Animals  a  responsible  Creature — 1 
neither  know  or  can  imagine. 

Thus,  then,  the  Sense  which  Taylor — and  with  him  tlic  An- 
tagonists generally  of  this  Article  as  proi)oinuled  bv  the  Ihht 
Reformers — attaches  to  the  words,  Original  Sin,  needs  only  bo 
carried  on  into  its  next  conseipience,  and  it  will  be  foun<l  to 
imply  the  sense  which  I  have  given — namely,  tliat  Sin  is  Kvil 
having  an  Origin.  IJut  inasmuch  as  it  is  evil,  in  God  it  can- 
not originate  :  and  yet  in  some  Sjiirit  (i.  c.  in  some  supcrnoli(- 
ral  power)  it  must.  For  in  Nature  there  is  no  origin.  Sin 
therefore  is  spiritual  Evil :  but  the  spiritual  in  Man  is  the  Will. 
Now  when  we  do  not  refer  to  any  particular  Sins,  but  to  that 
state  and  constitution  of  the  Will,  which  is  the  ground,  condi- 
tion and  comn>on  Cause  of  all  Sins ;  and  w hen  we  w ould  fur- 
ther express  tie  truth,  that  this  corrupt  Nature  of  the  Will 
must  in  some  stnse  or  other  be  considered  as  its  own  act,  that 
the  corruption  must  have  been  self-originated  ; — in  this  case 
and  for  this  pur,)ose  we  may,  with  no  less  propriety  than  force, 
entitle  this  dire  spiritual  evil  and  source  of  all  evil,  that  is  ab- 
solutely such.  Original  Sin.  (I  have  said,  "the  corrupt  Na- 
ture of  the  Will."  I  might  add,  that  the  adnn'ssion  of  a  A'«- 
ture  into  a  spiritual  essence  by  its  own  act  is  a  corruption.) 

Such,  I  repeat,  would  be  the  inevitable  conclusion,  if  Tay- 
lor's Sense  of  the  term  were  carried  on  into  its  immediate 
consequences.  But  the  whole  of  his  most  eloquent  Treatise 
makes  it  certain  that  Taylor  did  not  carry  it  on  :  and  conse- 
quently Original  Sin,  according  to  his  conception,  is  a  Calami- 


tir 


IGl 


AIDS  TO  ui;t  i.i:< 'HON. 


>n 


% 


ty  vvl.icl.  I)(.'ii>-  (•(.ii.iiu.ii  t.)  all  mci.  im.st  ho  suppose!  lo  rcsuU 
Imtn  llit'ii-  (•(.luinon  Nature  :  i:.  other  v.nitis,  the  iimvctsal  C  a- 
iamity  of  lluinaM  Sahirc !  ,,.     ,     , 

{•„,«('  woiuhr,  th.ii,  that   a  nund,  a  heart   lilai    1  aylor  s, 
hho.:l.l   i<icct,   that   he   should   st.aii.   his  iaeulties  to  explain 
•nvav    the'helief  tiiat  this  Calamit)  ,  so  dire  in  itselt,  siu)id(l  ap- 
pear to  the  All-iuereiful  (iod   a  rip;htrul   cause  and    tnotive  lor 
!„niHi..^  or.  the  Nvretehed  StdV.rers  a  fala.uity  iulm.tely  more 
trcmeudous  :-  nav,  that   it  should  he  i.uo.upatihie  u.th  Div.i.e 
.U,stiee  unt  to  punish  it  hv  ("verlastins  torn.eut  >     Or  need  «e 
he.  surprised  if  he  foun.l  nothin-,  that  could  reconede  1ms  nnud 
to  such  a  Ixlief,  in  the  circun.stauce   that  the  acts  uow  consr- 
nmnt  on  llus  C^hunity  and  either  .lireetly  or  nuhrectly  rjinis 
oi  »he  s:.,ueuere,r.vo  or  si-,  thousand  years  a.no  .n  the  instance 
of   1  ceitaio  Individual  and  his  Ac-omplice,  anUrwr  io  the  (  a- 
,,„H,v,  and  the  Cousc  or  Ocru.h.n  of  t!,e  same  =  that  wlu.t  in 
all  other  men  is  />,>«.<•.  in  these  two  persons  was  (.t„lt /^h.i 
^vhat  in  m  is  hcmlilan,,  a..d  conse.iuontly  Nature,  in  Ihnn 
was  original,  and  con.e.iucntiy  Sin?     Lastly  m.^ht  it  not  he 
p,esumed,  that  so  enlightened,  and  at  the  same  tune  so  a  lec'- 
ionate,  a  Divine,  would  even  ferv..ntl,  <hsclann  and  reject  the 
„«. .ended  justincations  of  Cod,  grounded  on  llimsy  anatoj;,es 
|,,wn  from  the  in.perfcctions  of  htnnan  ordinances  and  hninan 
i„;tice.conrts-.ome  of  very  douhtful  character  even  as  hu- 
„an  Institutes,  an,l  all  of  them  just  only  as  far  as  they  are  ne- 
,css.rv   and  rendere.l  necessary  chiefly  hy  the  weakness  an.l 
,.:.kedness,  the  limited  powers  and  c.rrupt  passions,  oJ  .nan- 
kind  '     The  more  confidently  n.i^ht  this  he  presumed  ol  so 
,c.ute  and  practised  a   Logician,  as  .lercmy  Taylor,  in  addition 
,o  his  other  extra-ordinary  Gifts,  is  known  to  have  been,  when 
it  is  demonstrable  that  the  most  current  of  these  justidcations 
rests  on  a  palpable  equivocation  :  viz.  the  ^ross  misuse  of  the. 
word  Ki-htrOH].     An  i- tance  will  explain  my  meaning.     In 
HS  far  as,  from  the  known  fre.p.ency  of  <lishonest  or  mischie- 
vous persons,  it  may  have  been  found  neces^ani,  m  so  far  is  the 
1  .w  iustiliohlc  in  givin..  Lan.lowners  the  Ki^ht  oi  proceedin,, 
aiiuinst  a  neid'hour  or  f.  llow-citi/en  f»u-  even  a  sl.fihl  trespass 


\riir)HHMS    ON    SI'llMTr.M.    HKI.t(it(>\. 


IC.-) 


'Ij 


supposed  lo  rcsiill 
tlic  iiiiivcrsisl  C';i- 

■iitt   liliti  'I'avlor's, 
ciiltics  l<»  «\pliiii» 
II  itself,  siit>iil«l  np- 
ise  and   motive  lor 
litv  iiii'mitely  more 
i;ililti(;  witli  Divine 
LMlt  ?      *)i  wvi\  «<' 
reconcile  l;is  mind 
lie  iU'lH  now  Tfxiw- 
1)1-  indirectly  r/l'irl'^ 
ano  in  the  instance 
anlcrior  to  the  ("a- 
ian\e  ?  tiiat  what  in 
ns  was  (liiilt?  that 
y  NotKir,  in  lli<'in 
itly  miiiht  it  not  be, 
same  time  so  allec- 
•laim  and  reject  the 
on  llimsy  analo<;ies 
linances  and  human 
lacter  even  as  hu- 
;  far  as  tiiey  arc  no- 
v  the  weakness  and 
)t  passions,  of  man- 
he  jMCSunu'd  of  so 
'I'aylor,  in  addition 
to  have  been,  when 
'  these  justifications 
ttross  misuse  of  tiio 
in  my  n\canins;.     In 
ishonest  or  mischie- 
sanf,  in  so  far  is  the 
Hiiihl  of  proceeding; 
ven  a  slight  trespu?s 


on  tiiat  which  the  I. aw  has  made  their  I'^jx  rty  : — nay,  of  pr.>- 
<'ee(linji  in  sundry  instances  ciimin.dly  and  even  capitally. 
(Where  at  least  from  the  knuw  n  j)o\«Tty  of  l)u'  Tresjiasx  r 
it  is  foreknown  lliat  tl:e  conse{juenc(>s  will  be  penal.  Thus: 
three  poor  men  were  lined  'i'vsenty  I'ounds  e  ich,  the  oni'  for 
kiiockiny;  down  a  il.ire,  tin;  other  for  picking  it  up,  and  the  third 
lor  carr\  inu  it  olV:  and  not  jtossessinii;  as  many  Pence,  wcie 
sent  lo.lail.^  Hut  surely,  either  there  is  no  reliiiioii  in  llie 
world,  and  nothing  oblifialory  in  the  precepts  of  the  (iospel, 
or  there  are  occasi(Uis  in  which  it  would  he  very  irroitff  in  the 
Troprietor  to  exercise  the  l!iu:lil,  which  yet  it  may  be  highly 
ixpftlictit  that  he  shoidd  possess.  On  this  ground  it  is,  thai 
Heligion  is  tlie  suslaininin  Opposite  of  i-aw. 

That  Jeremv  'I'aylor,  tlxrelore,  should  have  r.triven  fervent- 
Iv  a,j;ainst  the  .\rticle  so  ii:l<'rpreted  and  so  \  iiidic:iled,  is  (tor 
me,  at  least,)  a  sidiject  neither  of  Surprise  nor  of  {'oniplainl. 
It  is  th«^  doctrine  whi<h  he  suhsliliite.s,  it  is  the  weakness  and 
inconsistiMicy  betrayed  in  the  defenc(!  of  this  sidislitule,  it  is 
the  unfairness  w  ith  w  hich  he  blacken.x  the  est.ildisiied  Article — 
for  to  j;ive  it,  as  it  lind  !)een  caricatured  by  a  few  I'ltra-Cal- 
vinists  (liuint;  the  fever  of  the  (so  called)  (luiiKiuarlicular 
Contr(»versy,  was  in  ellect  to  blacken  it — and  then  impo.ses 
an(»ther  .scheme,  to  which  the  .sanu'  objections  apply  w  ith  even 
increased  force,  a  scheme  which  seems  to  dill'er  from  the  for- 
mer onlv  by  adding  fraud  and  mockery  to  injustice:  these  are 
the  things  that  excite  my  wonder,  it  is  of  these  that  1  com- 
plain !  For  w  hat  does  the  Bishop's  scheme  amount  to  ?  (Jod, 
lie  tells  us,  reipiired  of  Adam  a  perfect  obedience,  and  made 
it  possible  by  endowinu;  him  "with  perfect  rectitudes  and  su- 
pernatural heights  of  grace"  proportionate  to  the  obedience 
which  ho  required.  As  a  conse<jiicncc  of  his  disobedience, 
Adam  lost  this  rectitude,  this  perfect  sanity  and  proportionate- 
ness  of  his  intellectual,  iworA  and  corporeal  state,  powers  and 
impulses;  and  as  the  jwimltii  of  his  crime,  he  was  deiirived 
of  all  sui)er-natura!  aids  and  graces.  The  Death,  with  wliat- 
ever  is  comprised  in  the  -criplural  sense  of  the  word,  Death, 
began  from  that  moment  to  work  in  him,  and  tliis  conaiquciuc 


llif) 


AlD.s    TO    HEKI.KCTKIN. 


'.V  y 


li  '  conveyed  to  his  ollsiJiinp,  and  lliiiuigli  tlicin  lo  all   his  pos- 
U'lity,  i.  e.  to  all  niaiikiiitl.     Thoy  were  (mm  di-staht'd  in  mind, 
l)(»dv  and  will.     For  >vliat  hss  than  distasf  can  v,i'.  call  a  nt- 
coHsilv  oi  error  and  a  |)ii  (li.-|ii»siti«in  to  sin  an«l  sickness  ?    Tay- 
lor, indeed,  </.'oi77.s,  thai  thonjih  perfect  Ohedience  hocanie  iii- 
cinn[>arahly  more  dillicuU,  it  was  not,  however,  absolutely  ii/i- 
posftiblc.     Yet  he  himself  admits  that  the  contrary  was  iini- 
rersal  ;  that   of   the  countless  millions  t»f  Adam's    Posterity, 
not  a  single  Individual  ever  realized,  or  approached  to  the  re- 
alization of,  this  possibility  ;  and  (if  my  memory  docs  not  de- 
ceive n>c)  Taylor  himself  has  elsewhere  exposed — and  if  he 
have  mU,  yet  Common  S(!nse  willdo  it  for  him— the  so|»hislry  in 
assertiii):  of  a  whole  what  may  he  true,  hut  is  true  only,  of  each 
of  its  component  parts.     Any  one  may  snap  a  horsehair:  there- 
fore, any  one  may  perform  the  same  feat  with  the  horse's  tail. 
On  a  level  iloor  (on  the  hardened  sand,  for  instance,  of  a  sea- 
heach)  I  chalk  two  parallel  strait  lines,  with  a  width  (»f  eight 
inches.     It  is  possible  for  a  man,  w  ith  a  handage  over  his  eyes, 
to  keej)  w  ithin  the  path  for  two  or  three  paces  :  therefore,  it  is 
possible  for  him   to  walk  hlindfold  foi-  two  or  three  leagues 
without  a  single  deviation  !     And  this  possibililf/  would  sulhce 
to  acquit  me  of  ivjustir.c,  thovigh  I  had  placed  man-traps  with- 
in an  inch  of  one  line,  and  knew  that  there  were  |)it-falls  and 
deep  wells  heside  the  other  ! 

This  assertion,  therefore,  without  adverting  to  its  discoid- 
ance  with,  if  not  direct  contradiction  to,  the  tenth  and  tliir- 
teenth  Articles  of  our  Church,  1  shall  not,  I  trust,  he  thought 
to  rate  below  its  true  value,  if  1  treat  it  as  an  infinitesimal 
possibility  that  may  be  safely  dropped  in  the  calculation  :  and 
so  proceed  with  the  argument.  The  consecpicnce  then  of 
Adam's  Crime  was  by  a  natural  necessity,  inherited  by  Persons 
who  could  not  (the  Bishop  affirms)  in  any  sense  have  been 
accomplices  in  the  crime  or  partakers  in  the  guilt :  and  yet 
consistently  with  the  divine  Holiness,  it  was  not  possible  that 
the  same  perfect  Obedience  should  not  be  required  of  them. 
Now  what  would  the  Idea  of  Equity,  what  would  the  Law- 
inscribed  by  the  Creator  in  the  hcait  of  Man,  seem  to  dictate 


APiinni.sMN  n.\  spihitiai.  hki.h.ion-. 


1t1 


liciii  to  all   his  pos- 
n  (IJM  aM'cl  ill  niiiul, 
■'.  can  v>«!  fall  a  nc- 
1(1  sickiiosN  ?    Ta^- 
cdiciu'c  hccaiiie  in- 
vcr,  absolulcly  iiii- 
coiitiaiy   \\i\n  iini- 
Adaiir.s    I*()s(rril} , 
proaclicd  to  tlio  re- 
oinoiy  docs  not  de- 
I'xposcd — and  il'  li(> 
III — tliestipliislry  ill 
is  true  only,  of  each 
a  horsehair:  theie- 
,ilh  the  liorsi'\s  tail. 
■  inslaiice,  «»f  a  sea- 
ilh  a  width  of  eight 
iidage  over  his  eyes, 
ecs  :  therefore,  it  is 
Ao  or  three  leagues 
libilitij  would  sulliee 
ced  man-traps  with- 
e  were  pit-falls  and 

rting  to  its  discoid- 
the  tenth  and  thir- 
,  I  trust,  he  thought 
:  as  an  infinitcmnal 
Ihe  calculation  :  and 
onseciiicnce  then  of 
inherited  by  Persons 
ny  sense  have  been 
1  the  guilt :  and  yet 
vas  not  possible  that 
:)e  required  of  them, 
kvhat  would  the  Law 
Man,  seem  to  dictate 


in  this  case  '  Surely  that  the  supplemental y  Aids,  tlu  su|h  r- 
natiiral  (Jraces  correspondent  lo  a  !,:tw  alio\e  Nature,  should 
In"  increased  in  proportion  to  the  (liiiiinjs'.ied  strenglh  of  the 
Agents,  and  the  increased  resistance  to  be  overvoine  by  them  ! 
But  no!  not  only  the  coiiseipience  of  .Vdam's  act,  but  the  pe- 
nalty due  to  liis  crime,  was  perpj'tuated.  His  d<scendaii(s 
were  despoiled  or  left  destitute  of  these  Aids  ami  (iraces, 
while  the  obligation  to  perfect  obetlieuce  was  continue<l ;  an 
obligation  too,  the  nonfuUilment  of  which  brought  with  it 
Death  and  the  unutterable  Woe  that  cleaves  to  an  immortal 
Soul  for  ever  alienated  from  its  Creator  I 

Observe,  Header  !  all  these  rcKuHn  of  Adam's  Kail  enter 
into  Bishop  Taylor's  scheme  of  Original  Sin  equally  as  into 
that  of  the  first  Heformers,  In  this  respect  the  Bishop's  doc- 
trine is  the  same  with  that  laid  down  in  the  .Vrticlesand  Hom- 
ilies of  the  Established  Church.  The  only  diirerence  that  has 
hitherto  aj)peared,  consists  in  the  aforesaid  inotliniinlici.l  jms- 
sil)ility  of  fulfilling  the  whole  f.aw,  which  in  the  Jii'liop's 
scheme  is  uinrmed  to  remain  still  in  human  Nature,  or  ^as  it  is 
elsewhere  expressed)  in  the  Nature  of  the  human  Will [(!!)]. 
But  though  it  were  possible  to  grant  this  existence  of  a  power 
in  all  men,  wliich  in  no  one  man  was  ever  exemplified,  and 
where  the  no/i-actualization  of  such  power  is,  a  prioii,  so  cer- 
tain, that  the  belief  or  imagination  of  the  contrary  in  any  In- 
<lividual  is  expressly  given  us  by  the  Holy  Spirit  as  a  test, 
whereby  it  may  be  known  that  the  truth  is  not  in  him  !  as  an 
infallible  sign  of  imposture  or  self-delusion  !  Though  it  were 
possible  to  grant  this,  which  consistently  with  Scripture  and 
the  principles  of  reasoning  w  hich  we  apply  in  all  other  cases, 
il  is  not  possible  to  grant  ;  and  though  it  were  possible  like- 
wise to  overlook  the  glaring  sophistry  of  concluding,  in  rela- 
tion to  a  scries  of  indeterminate  length,  that  whoever  can  do 
any  one,  can  therefore  do  all  ;  a  conclusion,  the  futility  of 
which  must  force  itself  on  the  common-tense  of  every  man 
who  undcsrstands  the  proposition  ; — still  the  (picstion  will  aris( — ■ 
\Uiy,  and  on  what  principle  of  equity,  were  the  uiioU'eiKling 
sentenced  to  be  born  with  so  fearful  a  disproportion  of  their 


»■ 


j,m  MPS    TO    KKll.KlTION. 

rr';,:;,;:;;;::;";:;:: :;i :;;;::'';:;::-:;:"..; 

:!;;;:\::;rr^:^l.V:i;: -.-- '-^ 

V  uvt     V..t  to  be  l.lac.a  under  «  l-aw,  tl.c  dinicul- 

•  1     ,...1     xvnr.lH  hnvc',  no   com  »|)on(loii(t' 

if   tl)i-<   lie    no  pnnishniont!— ^^ol(ls  navt.  li  i 

;vin!.l.on.h.s,'.n..t, ,,.san.bntsh.Wsofoa.hothc., 

shnlow.  ll.at  own  no  snhM.uu-c  lor  thnr  im(.-t>i.c  . 

)   M  cl.  an  on.rn.o  on  ..o,nn.on-s..nsc.  T.  v  or  was  .neap  d  1. 

litn^     :nor.looshoserktosuppn.^stl,eMnos..ontha 
^  ally  arisoHont  of  this  .Inussion-Hn  .hat  pnnc.,,  o  o 

"  ,    tv  Jro  the  in-H.c.onl  ollsprin,  of  Adun  v-nM  at  a    • 
,       ,  .0..  it,  an.l  puts-in  an  answer.      11.  states  the  prohlen. 
:,  :^L  soh,ti>M-na,nely,  that  "  (iod  on  A.hnn's  Aceon.. 
^  ll^^.,sper.lc,l  null,  Mn.kin.l.  Ilu,l  l>nng  a,,,.-,  he  would 
iriis  so  «,»'.;  (sa\s  the  liishop) 

still  ..ontM.netepn.n.ln.rl^^^  Itean.e 

-»''-7""'''''"'"''    i'     :^        ;;orctohehan,ed:all 
t.pass,  that  seven  ol   ^-^'^  \   ^^ J];     UU-forv  I  HU.lc  fur- 

';::/o/N..;,/-o.,..cor.//;^./o.-^n.M^Sann.^^ 


.y   sulijfctcil    to   a 
iii|)<ismI)U",  y<'t  tlio 
mil    ttiiit  lor  llvos(! 
t    \Mis    no    punisli- 
>    tlic   Croiitor  had 
•  jiroiio  to  sickness, 
(1  haviiiii  the  wo's* 
lily!     '!"•'  I>"^''  •'"' 
tilcf*  of  iii>  Animal! 
t-nns  so  scanty  aiul 
iinic  task-work  that 
j)iiic  ami  entire  na- 
Ij, — il'  t'.iis  l>e  not  t'> 

a  I, aw,  tlie  (iiiVictil- 
t  olieyiii,:;  uiiidi  are 
iijrfrle  with  this  dilli- 
w-^v.  coiisocinences— 

ii(>  corn  s|)on(leiice 
;lo\\s  of  eacii  other, 
nti-type  ! 

;ivlor  was  incapahle. 
s  that  in  ellcct  it  is  a 
•ess  the  <iiiestion  that 
On  wliat  jHincipIc  of 
dun  }nnnnln(l  at  all ' 
e  states  tlie  problem, 
d  on  Adam's  Account 
u'iiii^  aiia;iii  he  would 
,si'  (sa\s  the  Bishop) 
's  Children.     Itcanu' 
ic  to   he   hanL:ed  :  all 

[Wcfoyc  I  (luotcfvr- 
Ihe  iicodvr,  (hot  these 
atjlor  intliotit  the  lioxt 
li  ('i  Samuel,  Ixxi.)"" 
niie  i)i:ptilrd  to  theni. 
tct  on  tlf:ir  l>(iiL  thru 


APIIORIilMa   OW    SPIRITUAL    RUMttlON. 

were  arraigned  aa  Children  of  Saul,  and  sacrificed  to  a  jwitU 
oj  ntale-cxpedience.  In  recommencing  the,  quotation,  there, 
fore,  the  Header  ought  to  let  the  sentence  conclude  with  the 
UJoni*-]  "all  equally  innocent.  David  took  the  five  Sons 
of  Michal,  for  she  had  left  him  unhandsomely.  Jonathan  was 
his  friend  :  and  therefoie  he  spared  his  Son,  Mephibosheth. 
Now  here  it  was  'ndiffcrent  as  to  the  guilt  of  the  persons  Cftenr 
•n  mind,  Reader!  that  no  guilt  was  attached  to  either  of 
them !)  whether  David  should  take  the  Sons  of  Michal  or  Jo- 
nathan's ;  but  it  is  likely  that  as  upon  the  kindncfis  that  David 
had  to  Jonathan  he  spared  his  son  ;  so  upon  the  just  provoca- 
tion  of  Michal,  he  made  that  evil  fall  upon  them,  which,  it 
may  be,  they  should  not  have  suffered  if  their  mother  had 
been  kind.  Adam  was  to  God  as  Michal  to  David."  (Tay- 
lor's Polem.  Tracts,  p.  711.) 

This  Answer,  this  Solution,  proceeding  too  from  a  Divine  so 
pre-eminently  gifted,  and  occurring  (with  other  passages  not 
less  startling)  in  a  vehement  refutation  of  the  received  doctrine 
on  the  express  ground  of  its  opposition  to  the  clearest  concep- 
tions and   best  feelings  of  mankind— this  it  is,  that  surprises 
me  !     It  is  of  this  that  I  complain  !     The  Almighty  Father  ex- 
asperated with  those,   whom  the  Bishop  has  himself  in  the 
same  treatise  described  as  "innocent  and  most  unfortunate"— 
the  two  things  best  fitted  to  conciliate   love   and  pity !     Or 
though  they  did  not   remain  innocent,  yet  those  whose  aban- 
donment to  ameie  nature,  while  they  were  left  amenable  to  a 
law  above  nature,  he  affirms  to  be  the  irresistible  cause,  that 
they,  one  and  all,  did  sin  !     And  this  decree  illustrated   and 
justified  by  its  analogy  to  one  of  the  worst  actions  of  an  im- 
perfect Mortal !     Let  such  of  my  Readers  as  possess  the  Vol- 
ume  of  Polemical   Discourses,  or  the  opportunity  of  consult- 
ing It,  give  a  thoughtful  perusal  to  the  pages   from  869  to  893 
(Third  edition  enlarged,  1674;.     I  dare  anticipate  their  con- 
currence with  the  judgment  which  I  here  transcribe  from  the 
blank  space  at   the  end  of  the  Deus  Justificatus   in  my  own 
Copy  ;  and  which,  though  twenty  years  have  elapsed  since  it 
was  written,  I  have  never  seen  reason  to  recant  or  modify. 


,  ,„^;iWSSWT^v^^Sr:^""?^v^^'='^^^^-**^"■*^^ 


■-.tsnT***-^  — 


.-Q  AIB8   TO    KEFLKCTION.  .       > 

u  Tin.  most  eloquent  Treatise  maybe  compared  to  a  Statue  of 
Janu  with  the  one  face,  winch  we  must  suppose  fronUng  t le 
Cal^irtic  Tenet,  entire  and  fresh,  as  from  the  Ma«te.slK.nd 
hoamine  with  life  and  force,  a  witty  scorn  on  the  L.p,  and  a 
Brow  a?  oL  bright  and  weighty  with  satisfying  reason  he 
other  ooking  toward  the' «o».e/Mns  to  be  put  m  Us  place, 
ImUtatmeless,  and  weatherbitten  into  an  almost  v.s.on- 
aiv  confusion  and  indistmctness."  . 

W^h  these  expositions  I   hasten  to  contrast  the  «mp^^ai 
.rUcle  respecting  Original  Sin,   or  the  Corrupt  and  sinful  Na- 
^^    f  Z   1  man  V^ill,  and  the  belief  which  alone  .s  reqm- 
ed  of  us,  as  Christians.     And  here  the  first  t lung  to  be  con- 
Bidered%nd  which  will  at  on.e  remove  a  world  of  error,      • 
It  this  is  no  Tenet  first  introduced  or  imposed  by  Chn  ti- 
t  y     andThich,  should  a  man  see  reason  to   disc  a.m  the 
a«        itv  of  the  Gospel,  would  no   longer  have  any  claim   on 
htu    ntl.     It  is  l  perplexity  that  a  man  may  get  »d  of 
tc  ashgtobea    Christian,  and   which  has  no  existence  for 
fuhilo  ophic  Deist.     It  is  a  Fact,  afi\rmed,  indeed,  m  the 

tlf  patriarchal  faith  in  a  God  infinite  yet  personal!     A  fact 

sumed  or  implied  as  the  basis  of  every  Rehgmn,  o    which 

"r    ics  reml  of  earlier  date  than  the  last  and  tota  Ape.- 

Tsv  of  the  Pagan  World,  when  the  faith  in    he  great  I  am 

he  Creator,  was  extinguished  in  the  sensual  poly  theism,  which 

s  inev  tably  the  final  result  of  Pantheism  or  the  Worship   of 

^  r.      Ind   the  only   form  under   which  the    Pantheistic 

slme'-  hat,   aLrlg  to  which  the  World  is  God,  and  the 

,na    rial  unive'rse  itself  the  one  only  ab^oiu/e  Being-can  ex- 

«t  fo   a  People,  or  become  the  Popular  Creed.     Thus  in  the 

niosVancient  B^oks  of  the  Brahmins,  the  deep  sense  of  this 

Fac    and  the  doctrines  grounded  on  obscure  traditions  of  the 

promised  Remedy,   are    seen  struggling,   and  now  gleaming, 

rrLhing,   thr'ough  the  Mist  o^^^^^^^^^^ 

the  incongruities  and  gross  contradictions  of  theBiahmm  My 


APnoKisMS  our  SIMBITUAI.  nSLIOIO.T. 


171 


2(1  to  a  Statue  of 
)ose  fronting  the 
J  Master's  hand ; 
ti  the  Lip,  and  a 
y  ing  reason  !  the 
put  in  its  place,' 
an  almost  vision- 

tst  the  scriptural 
pt  and  sinful  Na- 
il alone  is  requi- 
thiug  to  be  eon- 
orld  of  error,  is  : 
josed  by  Christi- 
1  to   disclaim  the 
ive  any  claim   on 
in  may  get  rid  of 
9  no  existence  for 
d,  indeed,  in  the 
nd  frequency  pro- 
it  a  fact  acknowl- 
;ast  glimmering  of 
nersonal!     A  fact 
Keligion,  of  which 
ist  and  total  Apos- 
in  the  great  I  am, 
I  polytheism,  which 
or  the  Worship   of 
h  the    Pantheistic 
rid  is  God,  and  the 
lite  Being — can  ex- 
reed.     Thus  in  the 
deep  sense  of  this 
re  traditions  of  the 
and  now  gleaming, 
ism,  and  producing 
if  the  Brahmin  My- 


thology ;  while  in  the  rival  Sect — in  that  most  strange  Ph.-e- 
nomcnon,  the  religious  Atheism  of  the  Buddheists  !  with  whom 
God  is  only  universal  Matter  considered  abstractedly  from  all 
particular  forms — the  fact  i»  placed  among  the  delusions  natu- 
ral to  man,  which,  together  with  other  superstitions  grounded 
on  a  supposed  essential  difl'erence  between  Right  and  Wrong, 
the  Sai^e  is  to  decom])ose  and  precipitate  from  the  menstruum 
of  his  more  refined  apprehensions !  Thus  in  denying  the  fact, 
they  virtually  acknowledge  it. 

From  the  remote  East  turn  to  the  mythology  of  Minor  Asia, 
to  the  Descendants  of  Javan  tuho  dwelt  in  the  tents  of  Shem, 
and  possessed  the  Isles.  Here  again.,  and  in  the  usual  form  of 
an  historic  Solution,  we  find  the  same  Fact,  and  as  character- 
istic of  the  Human  Race^  stated  in  that  earliest  and  most  ven- 
erable My  thus  (or  symltolic  Parable)  of  Prometheus — that 
truly  wonderful  Fable,  in  which  the  characters  of  the  rebell- 
ious Spirit  and  of  the  Divine  Friend  of  Mankind  (0£oj 
q)iX«v('pwiros )  are  united  in  the  same  Person:  and  thus  in  the 
most  striking  manner  noting  the  forced  amalgamation  of  the 
Patriarchal  Tradition  with  the  incongruous  Scheme  of  Pan- 
theism. This  and  the  connected  tale  of  lo,  which  is  but  the 
sequel  of  the  Prometheus,  stand  alone  in  the  Greek  Mythol- 
ogy, in  which  elsewhere  both  Gods  and  Men  are  mere  Pow- 
ers and  Products  of  Nature.  And  most  noticeable  it  is,  that 
soon  after  the  promulgation  and  spread  of  the  Gospel  had  awa- 
kened the  moral  sense,  and  had  opened  the  eyes  even  of  its 
wiser  Enemies  to  the  necessity  of  providing  some  solution  of 
this  great  problem  of  the  Moral  World,  the  beautiful  parable 
of  Cupid  and  Psyche  was  brought  forward  as  a  rival  Fali^  of 
Man  :  and  the  fact  of  a  moral  corruption  connatural  with  the 
human  race  was  again  recognized.  In  the  assertion  of  Orig- 
inal Sin  the  Greek  Mythology  rose  and  set. 

But  not  only  was  the  fact  acknowledged  of  a  Law  in  the 
Nature  of  Man  resisting  the  Law  of  God.  (And  whatever  is 
placed  in  active  and  direct  Oppugnancy  to  the  Good  is,  ipso 
facto,  positive  Evil. )  It  Avas  likewise  an  acknowledged  Mys- 
tery, and  one  which  by  the  nature  of  the  Subject  mu6l  ever 


,;^f 


■■J|'>|^  niw"  I    ■■ij^t,^-.^- 


172 


AIDS  TO   RBFLBCTIOrr. 


7    .,? 


liii:     'H 


i>'.'^^ 


remain  such— a  problem,  of  which  any  other   solution,   than 
the  statement  of  the  Fact  itself,  was  demonstrably  impossible. 
That  it  is  so,  the  least  reflection  will  suffice  to  convince  every 
man,  who  has  previously  satisfied  himself  that  he  is  a  responsi- 
ble  Heing.     It  follows  necessarily  from  the  postulate  of  a  res- 
ponsible Will.  Refuse  to  grant  this,  and  I  have  not  a  word  to  say. 
Concede  this,   and  you  concede  all.     For  this  is  the  essential 
attribute  of  a  Will,  and  contained  in  the  very  idea,  that  what- 
ever  determines  the  Will  acquires  this  power  from  a  previous 
determination  of  the  Will  itself.     The  Will  is  ultimately  self- 
determined,  or  it  is  no   longer  a  Will  under  the  Law  of  per- 
fect Freedom,  but  a  Nature  under   the  mechanism  of  Cause 
and   Effect.     And  if  by  an  act,  to  which  it  had   determined 
itself,  it  has  subjected  itself  to  Uie   determination  of  Nature 
(in  the  language  of  St.  Paul,  to  the  Law  of  the  Flesh),  it  re- 
ceives a  nature   into  itself,  and  so  far  it  becomes  a  Nature  : 
and  this  is  a  corruption  of  the  Will  and  a  corrupt  Nature.     It 
is  also  a  Fall  of  Man,  inasmuch  as  his  Will  is  the  condition  of 
his   Personality ;  the  ground   and   condition   of  the   attribute 
which  constitutes  him  Man.     And  the  ground-work  of  Per- 
sonal  Being  is   a  capacity  of  acknowledging   the  Moral  Law 
( the   Law   of  the  Spirit,  the  Law  of  Freedom,   the  Divine 
Will)  as  that  which  should,  of  itself,  suffice  to  determine  the 
W  ill  to  a  free  obedience  of  the  Law,  the  Law  working  there- 
on by  its  own  exceeding  lawfulness.     This,  and  this  alone,  is 
positive  Good  :  good  in  itself,  and  independent  of  all  relations. 
Whatever  resists  and,  as  a  positive  force,  opposes  this  in  the 
Will  is  therefore   evil.     But   an  Evil  in  the  Will   is  an  evil 
Will ;  and  as  all  moral  Evil  (i.  e.  all  evil  that  is  evil  without 
reference  to   its  contingent  physical  consequences)  is  o/ the 
Will,  this  evil  Will  must  have  its   source  in  the  Will.     And 
thus  we  might  go  back  from   act  to  act,   from  evil  to  evil,   ad 
infinitum  without  advancing  a  step. 

We  call  an  Individual  a  bad  Man,  not  because  an  action  is 
contrary  to  the  Law,  but  because  it  has  led  us  to  conclude 
from  it  some  Principle  opposed  to  the  Law,  some  private  Max- 
im 01    Bv-law  in  the   Will  cotilrarv  to  the   univorsul    Law  ot 


m 


APHORISMS  ON  SPIRITUAL  RELIGION. 


178 


>r  solution,   than 
trably  impossible. 
,o  convince  every 
t  he  is  a  responsi- 
postulate  of  a  les- 
;  not  a  word  to  say. 
lis  is  the  essential 
y  idea,  that  what- 
if  from  a  previous 
is  ultimately  self- 
■  the  Law  of  per- 
thanism  of  Cause 
t  had   determined 
lination  of  Nature 
the  Flesh),  it  re- 
ccomes  a  Nature  : 
)rrupt  Nature.     It 
is  the  condition  of 
I   of  the   attribute 
(und-work  of  Per- 
g   the  Moral  Law 
ledora,   the  Divine 
e  to  determine  the 
aw  working  there- 
,  and  this  alone,  is 
ent  of  all  relations, 
opposes  this  in  the 
he  Will   is  an  evil 
hat  is  evil  without 
quences)  is  of  the 
in  the  Will.     And 
om  evil  to  evil,   ad 

jecause  an  action  is 

led  us   to  conclude 

,  some  private  Max- 

vmivcrsul    Law  of 


right  Reason  in  ths  Conscience,  as  the  Ground  of  the  action. 
But  this  evil  Principle  again  must  be  grounded  in  some  other 
Principle  which  has  been  made  determinant  of  the  Will  by 
the  Will's  own  self-determination.  Frr  if  not,  it  must  have 
its  ground  in  some  necessity  of  Nature,  in  some  instinct  or 
propensity  imposed  not  acquired,  another's  work,  notour  own. 
Consequently,  neither  Act  nor  Princi[)le  could  be  imputed  ; 
and  relatively  to  the  Agent,  not  original,  not  Sin. 

Now  let  the  grounds,  on  which  the  fact  of  an  Evil  inherent 
in  the  Will  is  affirmable  in  the  instance  of  any  one  Man,  be 
supposed  equally  applicable  in  every  instance,  and  concerning 
all  men  :  so  that  the  fact  is  asserted  of  the  Individual,  not  be- 
cause he  has  committed  this  or  that  crime,  or  because  he 
has  shown  himself  to  be  tfm  or  that  Man,  but  simply  because 
he  is  a  Man.  Let  the  evil  be  supposed  such  as  to  imply  the 
impossibility  of  an  Individual's  referring  to  any  particular  time 
at  which  it  might  be  conceived  to  have  commenced,  or  to  any 
period  of  his  existence  at  which  it  was  not  existing.  Let  it 
be  supposed,  in  short,  that  the  subject  stands  in  no  relation 
whatever  to  time,  can  neither  be  called  in  time  or  out  o/time  ; 
but  that  all  relations  of  Time  are  as  alien  and  heterogeneous 
in  this  question,  as  the  relations  and  attributes  of  Space  (north 
or  south,  round  or  square,  thick  or  thin)  are  to  our  Affections 
and  Moral  Feelings.  Let  the  reader  suppose  this,  and  he  Avill 
have  before  him  the  precise  import  of  the  scriptural  doctrine 
of  Original  Sin  :  or  rather  of  the  Fact  acknowledged  in  all 
Ages,  and  recognized,  but  not  originating,  in  the  Christian 
Scriptures. 

In  addition  to  this  Memento  it  will  be  well  to  remind  the 
Inquirer,  that  the  stedfast  conviction  of  the  existence,  per 
sonality,  and  moral  attributes  of  God  is  pre-supposed  in  the 
acceptance  of  the  Gospel,  or  required  as  its  indispensable  pre- 
liminary. It  is  taken  for  granted  as  a  point  which  the  Hearer 
had  already  decided  for  him.self,  a  point  finally  settled  and  put 
at  rest :  not  by  the  removal  of  all  difficulties,  or  by  any  such 
increase  of  Insight  as  enabled  him  to  meet  every  objection  of 
the  Epicurean  or  the  Sceptic  ivith  a  full  and  precise  answer; 


w 


,.juiiii;jHJtig.3_".Tty'VJ3i»ti> 


ni 


AIDS    TO    REFLECTION. 


11- 


.trf'if 


1„U  I>(;causo  he  had  convinced  himself  that  it  was  folly  as  well 
as  pvcisumplion   in  so  imperfect  a  Creature  to  expect  it ;  and 
l,(!cause  these  dithcuUies  and  doubts   disappeared  at  the  beam, 
when  tried   against  the    weight   and  convictive  power  ol  the 
reasons  in  the  other  scale.     It  is,  therefore,  most  unfair  to  at- 
tack Christianity,  or  any  article  which  the  Church  has  declar- 
ed a    Christian  Doctrine,   by  arguments,  which,  if  valid,   arc 
valid  against  all  religion.     Is  there  a  Disputant  who  scorns  a 
mere  Postulate,  as  the  basis  of  any  argument  in  support  of  the 
Faith  •  who  is  too  high-minded  to  beg  his  ground,  and  wdl  take 
it  by  a  strong  hand  ?'     Let  him  fight  it  out   with  the  Atheists, 
or  the  Manichaeans  ;  but  not  stoop  to  pick  up  their  arrows,  and 
then   run    away   to   discharge    them   at   Christianity  or  the 

Church !  ,.        •  n 

Tiie  only  true  way  is  to  state  the  doctrine,  believed  equally 
by  Saul  of  Tarsus,  '''yet  breathing  out  thrcatenings and  slaugh- 
ter against"  the   Church   of  Christ,   as  by   Paul  the  Apostle 
"fully  preaching  the  Gospel  of  Christ."     A  moral  Evd  is  an 
Evil  that  has   its  origin  in   a   Will.     An   Evil   common  to  all 
must  have  a  ground  common  to  all.     But  the  actual  existence 
of  moral  evil  >ve  are  bound  in  conscience  to  admit ;  and  that 
there  is  an  evil  common  to  all   is  a  Fact ;  and  this  Evil  must 
therefore  have  a  common  ground.     Now  this  evil  ground  can- 
not oricinate  in  the  Divine  Will:  it  must   therefore  be  refer- 
red to  the  Will  of  Man.     And  this  evil  Ground  we  call  Orig- 
inal Sin.     It  is  a  Miistenj,  that  is,  a  Fact,  which  we  see,  but 
cannot  explain ;  and  the  doctrine  a  truth  which  we  appiehend 
but  can  neither  comprehend  nor  communicate.     And  such   by 
the  quality  of  the  Subject  (viz.  a  responsible  Will)  it  must  be, 

if  it  be  truth  at  all. 

A  sick  man,  whose  complaint  was  obscure  as  his  sufferings 
were  severe  and  notorious,  was  thus  addressed  by  a  humane 
Stranger  :  My  poor  Friend  !  1  find  you  dangerously  ill,  and 
on  this  account  only,  and  having  certain  infoimation  of  your 
being  so,  and  that  you  have  not  wherewithal  to  pay  for  a  phy- 
sician, I  have  come  to  you.  Respecting  your  disease,  indeed, 
i  can  tell  you  nothing,  that  you  are  capable  of  understanding. 


APHORISMS    OJJ    SI'IKirUAL    KKLltilON. 


l^J 


t  was  folly  as  well 
to  expeot  it ;  and 
jarod  at  the  beam, 
live  power  of  the 
,  most  unfair  to  at- 
;hurch  has  dcclar- 
hich,  if  valid,   arc 
tant  who  scorns  a 
it  in  support  of  the 
oiind,  and  will  take 
with  the  Atheists, 
p  their  arrows,  and 
Christianity  or  the 

e,  believed  equally 
iteningsandslaugh- 
Paul  the  Apostle 
\  moral  Evil  is  an 
ivil   common  to  all 
he  actual  existence 
to  admit ;  and  that 
and  this  Evil  must 
his  evil  ground  can- 
therefore  be  refer- 
round  we  call  Orig- 
which  we  see,  but 
vhich  we  appichend 
;ate.     And  such   by 
ble  Will)  it  must  be, 

urc  as  his  sufferings 
ressed  by  a  humane 
[langcrously  ill,  and 
infotmation  of  your 
lial  to  pay  for  a  phy- 
,-our  disease,  indeed, 
lie  of  understanding, 


more  than  you  know  already,  or  can  only  be  taught  by  rcHec- 
tion  on  your  own  experience.  Hut  I  have  rendered  the  Dis- 
ease no  longer  irremediable.  1  have  brought  the  remedy  with 
me  :  and  1  now  offer  you  the  means  of  immediate  relief,  with 
the  assurance  of  gradual  convalescence,  and  u  final  perfect 
Cure  ;  nothing  more  being  recjuired  on  your  part,  l)ut  your 
best  endeavors  to  follow  the  prescrii)tions  I  shall  leave  with 
you.  It  is,  indeed,  too  probable,  from  the  nature  of  your  dis- 
ease, that  you  will  occasionally  neglect  or  transgress  them. 
But  even  this  has  been  calculated  on  in  the  plan  of  your  cure, 
and  the  remedies  provided,  if  only  you  are  sincere  and  in 
light  earnest  with  yourself,  and  have  your  heart  in  the  work. 
Ask  me  not,  how  such  a  disease  can  be  conceived  possible  ! 
P'nough  for  the  present  that  you  know  it  to  be  real:  and  I 
come  to  cure  the  disease,  not  lo  explain  it. 

Now,  what  if  the  Patient  or  some  of  his  Neighbors  should 
charge  this  good  Samaritan  with  ba\  ing  given  rise  to  the  mis- 
chievous notion  of  an  inexplical)le  Disease,  involving  the  hon- 
our of  the  King  of  the  Country  ?  should  inveigh  against  him 
as  the  Author  and  fust  Introducer  of  the  Notion,  though  of 
the  numerous  medical  works  composed  ages  before  his  arrival, 
and  by  Physicians  of  the  most  venerable  Authority,  it  was 
scarcely  possible  to  open  a  single  volume  without  fuuling  some 
description  of  the  Disease,  or  some  lamentation  of  its  malig- 
nant and  epidemic  character  !  And  lastly,  wiiat  if  certain 
pretended  Friends  of  this  good  Samaritan,  in  their  zeal  to  vin- 
dicate him  against  this  absurd  charge,  should  assert  that  he  was 
a  perfect  Stranger  to  this  Disease,  and  boldly  deny  that  he 
had  ever  said  or  done  any  thing  connected  with  it,  or  that  im- 
plied its  existence  ? 

In  this  Apologue  or  imaginary  Case,  Reader  !  you  have  the 
true  bearings  of  Christianity  on  the  fact  and  Doctrine  of  Ori- 
ginal Sin.  The  doctrine  ( that  is,  the  confession  of  a  known 
fact)  Christianity  has  only  in  common  with  every  Religion, 
and  with  every  Philosophy,  in  which  the  reality  of  a  respon- 
sible Will  and  the  essential  ditference  between  (iood  and  Evil 
were  recognized.     Peculiar  to  the  Christian  Religion  are  tiie 


'1 
Pi 

i 


17G 


AIDS    TO    REFtECTlON. 


il'      V* 


m 


Remedy  ami  (for  ail  purposes  but  those  of  a  merely  specula- 
tive Curiosity)  the  Solution  !  By  the  annunciation  of  the  Re- 
medy it  all'ords  all  the  solution  that  our  miyral  interests  re- 
(juire  ;  and  even  in  that  which  remains,  and  must  remain,  un- 
fathoinaljle  the  Christian  finds  a  new  motive  to  walk  humbly 
with  the  Lord  !»is  God  ! 

Siiould  a   professed  Believer  ask  you  whether  that,  which 
is  the  ground  of  responsible    action  in   your  will,  could  in  any 
way  be    responsibly  present   in  the  Will  of  Adam  ?     Answer 
him  in  these  words  :   Fom,  Sir  !  can  no  more  demonstrate  the 
Nejijative,  than  I  can  conceive  the  Affirmative.     The  Corrup- 
tion of  my  will  may  very  warrantably  be  spoken  of  as  a  Con- 
sequence  of  Adam's  Existence ;  as  a   consequence,  a  link  in 
the  historic  Chain  of  Instances,  whereof  Adam  is  the  first.    But 
tliat  it  is  on  account  of  Adam  ;  or  that  this  evil  principle  was, 
a  priori,  inserted  or  infused  into  my  Will  by  the  Will  of  ano- 
ther— which  is   indeed  a  contradiction   in  terms,  my  Will   in 
such  case  being  no   VVill — this  is  nowhere    asserted  in  Scrip- 
ture explicitly  or  by  implication.     It  belongs   to  the  very  es- 
sence of  the  doctrine,   that  in  respect  of  Original  Sin  every 
man  is  the  adefjuate  representative  of  all   men.     What  won- 
der, then,  that  where  no  inward  ground  of  preference  existed, 
the  choice  should  be  determined  by  outward  relations,  and  that 
the  first  in  time  should  be  taken  as  the  Diagram  ?     Even  in 
Genesisthe  word,  Adam,  is  distinguished  from  a  Proper  Name 
by  an  Article    before  it.     It  is  f/ic  Adam,  so  as  to  express  the 
genus,  not  the  Individual— or  rather,  perhaps,  1  should  say,  as 
well  as  the  Individual.     But  that  the  word  with  its  equivalent 
the  old  man,  is  used  synibolically  and  universally  by  St.  Paul, 
( 1  Cor.  XV.  22.  45.     Eph.  iv.  22.     Col.  iii.  9.     Rom.  vi.  6. )  is 
too  evident  to  need  any  proof. 

I  conclude  with  this  remark.  The  Doctrine  of  Original 
Sin  concerns  all  men.  But  it  concerns  Christians  in  partic- 
ular no  otheiwise  than  by  its  connexion  with  the  doctrine  of 
Redemption;  and  with  the  Divinity  and  Divine  Humanity  of 
the  Redeemer  as  a  corollary  or  necessary  inference  from  both 
mysteries.     Bewakk  of  Arguments  against  Chkistianity, 


a  merely  specula- 
\ciation  of  the  Re- 
oral  interests  re- 
I  must  remain,  un- 
e   to  walk  liumbly 

hether  that,  which 
r  will,  could  in  any 
■  Adam  ?     Answer 
e  demonstrate  the 
ive.     The  Corrup- 
)oken  of  as  a  Con- 
equence,  a   link  in 
im  is  the  first.    But 
evil  principle  was, 
)y  the  Will  of  ano- 
terms,  my  Will   in 
asserted  in  Scrip- 
igs   to  the  very  es- 
'  Original  Sin  every 
men.     What  won- 
preference  existed, 
•d  relations,  and  that 
Diagram  ?     Even  in 
ora  a  Proper  Name 
so  as  to  express  the 
aps,  1  should  say,  as 
I  with  its  equivalent 
ersally  by  St.  Paul, 
.9.     Rom.  vi.  6.)  is 

)octrine   of  Original 

Zlhristians  in  partic- 

with  the  doctrine  of 

Divine  Humanity  of 

inference  from  both 

IINST  ChHISTIANITY, 


APIIOKI.S.MS    ON    SPIRITIAL     KELIUION. 


177 


THAT    CANNOT     STOP    THERK,  AND    COXSEQUENTLV    OlfGHT    .Vr) T 

TO  HAVE  coMMKNCED  THERE.  Something  I  niiglit  have  addod 
to  the  clearness  of  the  preceding  views,  if  the  limits  of  tlic 
work  had  permited  me  to  clear  away  the  several  delusive  and 
fanciful  assertions  respecting  the  state[70]  of  our  First  i'a- 
rents,  their  wisdom,  science,  and  angelic  Facullios,  assertions 
without  the  slightest  ground  in  Scripture !  Or  if  consistently 
with  the  wants  and  preparatory  studies  of  those,  for  whose  use 
the  volume  was  especially  intended,  I  could  have  entered  into 
the  momentous  subject  of  a  Spiritual  Fall  or  Apostasy  ante- 
cedent to  the  formation  of  Man — a  belief,  the  scriptural 
grounds  of  which  are  few  and  of  diverse  interpretation,  but 
which  has  been  almost  universal  -n  the  Christian  Church. 
Enough,  however,  has  been  -      trust,  for  the  Reader  to 

see  and  (as  far  as  the  subjec  ible  of  being  understood) 

to  understand  this  long  controverted  Article  in  the  sense,  in 
which  alone  it  is  binding  on  his  faith.  Supposing  him,  there- 
fore, to  know  the  meaning  of  original  sin,  and  to  have  deci- 
ded for  himself  on  the  fiict  of  its  actual  existence,  as  the  an- 
tecedent ground  and  occasion  of  Christianity,  we  niny  now 
proceed  to  Christianity  itself,  as  the  Edifice  raised  on  this 
ground,  i.  e.  to  the  great  Constituent  Article  of  the  Faith  in 
Christ,  as  the  Remedy  of  the  Disease — the  Doctrine  of  Re- 
demption. 

Butbefore  we  pioceed  to  this  momentous  doctrine,  let  me 
briefly  remind  the  young  and  friendly  Pupil,  to  whom  I  would 
still  be  supposed  to  address  myself,  that  in  the  Aphorism  to 
follow,  the  word  Science  is  used  in  its  strict  and  narrowest 
sense.  By  a  Science  I  here  mean  any  Chain  of  Truths  that 
are  either  absolutely  certain,  or  necessarily  true  for  the  human 
mind  from  the  laws  and  constitution  of  the  mind  itself.  In 
neither  case  is  our  conviction  derived  ;  or  capable  of  receiv- 
ing any  addition,  from  outward  Experience,  or  empirical  da- 
ta— i.  e.  matter-of-fact  given  to  us  through  the  medium  of  our 
Senses — though  these  Data  may  have  been  the  occasion,  or 
may  even  be  an  indispensable  condition,  of  our  reflecting 
on  the  former  and  thereby  becoming  conscious  o{  the  same. 

23 


lis 


AlOS    TO    KKfLKlTION. 


'#jl 


On  Wu:  other  l.a»(I,:i  (•..nnoitcd  scries  of  conclusions  j;romulcd 
on  cn.i.iiical  Data,  in  contra-ilistii.ction  from  Science,  I  hcj; 
leave  (n.»  Letter  term  occurring)  in  tl.is  placo  and  for  tins  pur- 
pose, to  (lenontinate  a  bdieiue. 

AIMKUIISM  XI.  uriToR. 

In  whatever  a.ne  and  rountrv,  it  is  the  prevailing  mind  and 
character  of  the"  nation   to  re-ar.l  tlu-  present  life  as  subordi- 
nate to  a    Life  to   come,  and    to  n.aik  the  present   state,  //*.' 
Woihl  of  their  SeiLHi-s,  by  sifjns,  instruments  and  mementos  of 
its  com.exion  with  a  future  state  and  a  spiritual  World  ;  where 
thf  .M\  steries  of  Faith  are  br<M.ght  w  ithin  the  liohl  ot  the  peo- 
ple at'larjre,  not  bv  bein>;  explaine.l  away  in  the  vain  hope  ot 
acc,»nn»odnting  them   t..   the  average  of  the;:-   I'nd'  .stand.nji, 
Init  hv  being  made  the  objects  of  l-ove   by  their  combination 
>%ith  events  and    epochs  ..f  TlistoiV:    v.ith    national  traditions, 
with  the    monuments  and   dedications  of  Aneestial  faith    and 
zeal,  with  memorial  and  symlu.lical   observances,  >xith  the  re- 
ali/ii.tf  inlluences  of  social   devotion,   and  al)0ve  all,    by  early 
and  habitual  association  ^^  ith  Ads  of  the  Will  ;  tl,<rc  liehgion 
ib.      There,  however  obscured  by  the  hay  and  straw  of  hiiuiau 
Will-work,  the  foundation  is   safe  !     In  that   country,  and  un- 
der the  predominance  of  such  ^h^xims,  the  national  cJuirch  is 
no  mere    ^UHc-I»slitiilr.     U  is  (he  State  itself  in  its  intensest 
federal  union;  yet  at  the  san-.e  moment  the  Cuardian  nnd  Kep- 
resentative  of  all  personal  individuality.  For  the  Church  is  the 
Shrine  of  Alora!';,  :  and  in  Morality  alone  the  Citizen  asserts 
and   reclaims  bis   personal  iiuU'pendence,   his  iiite,i,nit}/.    Our 
outward  Acts  arc  etiicicnt,  and  most  often  possible,  only  by  co- 
alition.    As  an  etVicient  power,  the  Aiic^t  is  but  a  fruclioa  of 
unity  :  he  becomes  an  rn/cifcronU  in  the  recognition  and  jjcr- 
formancc  of  the    Moral    I,aw.     Nevertheless  it    is  most   true 
(and  a  tru'h  which  c-iunot  with  safety  be  overlooked)  that  M()- 
rality,  os    Morality,    has  no  existence    for  a  People.     It  is  ei- 
ther  'bfcoibe.l  and  lost  in  the  quicksands  of  Prudential  Calcu- 
lus, or  it  is  taken  ep  and  transfigured  into  the  duties  and  Mys- 
teries  ot    Kelision.     And  no  wonder:  since   Mornlity  (incUi- 


AI'llOUISMS    OS    SIM  Mill  . VI.    IlKl.lOION- 


no 


iH'liisions  j;rouii(h'd 
mil  Science,  I  l»o}; 
cu  aiui  lor  tliis  pui- 


Ji.PITdK. 

ucvailiiig  iniiitl  and 
soiit  life  as  siibonli- 
•  present  slate,  llie 
\s  and  mementos  of 
itiial  World  ;  wl.ore 
the  hold  of  (lie  peo- 
iii  the  vain  l^cpe  of 
lelr  I'nd' istandiiii:, 
IV  tlieii"  combination 

national  traditions, 
Ancestral  faith  and 
vanres,  «ith  the  re- 
al)Ove  ill,  by  eaily 
Aill ;  tin  re  Keli^ioii 
and  straw  of  luiiiiau 
at  country,  and  un- 
c  national  cJuirch  i» 
itself  in  its  intensest. 
J  Guardian  and  Kej)- 
iirtlie  Church  is  the 
e  the  f 'itizeii  asserts 

his  iiil(\!j;iiti/.  Our 
possible,  only  by  co- 
i  is  but  u  fraction  of 
rccoi:;nition  and  pcr- 
less  it  is  most  true 
ivorloohed)  tliatM<»- 
r  a  People.  It  is  ei- 
of  Prudential  Calcu- 
the  duties  and  Mys- 
ncc   Morality  (inclu- 


ding the  pervnwl  being,  tin;  I  am,  as  its  subject)  is  itself  a 
Mystery,  and  the  gi(iun<l  and  suppoitiliim  of  all  other  Mysto- 
lies,  relatively  to  Man. 

AI'IIOKISM  Xll.  KiMT.iK. 

Schemes  of  conduct,  firoundedon  calculations  of  Self-inter- 
est ;  or  on    the  average   Consequences  (u    Actions,   siiiijiosiuf; 
them  fi;eiier(tl ;  form  a  branch  of  IN^litical   Kci-.-iomy,  to  which 
let  all  due   honour  lie  giviMi.     Their  utility  is  noi  .here  (|ues- 
tioned.     liut  however  estimable  within  their  own  sphe<'  such 
schenu'ii,  or  any   one  of  th(!m  in    particular,  may  be,  the\    «''» 
not  belonj;  to  Moral  Science,  to   which   both  in  kind  and  |)ur- 
pose  they  are    in  all  cases /orcitfn,   and  when  siilistituted    for 
it,  hnnlik'.     Kthirs,  or  the    Sdrnce  of  Morality,   does  indeed 
in  no    wise  exclude  the  consideration  of  Action  ;  but   it  con- 
templates the  same  in  its  originating  spiritu-'  Source,  without 
reference  to  Space  or  Time   in  Sensilile  exis.ence.     Whatev- 
er springs  out    of  "the   perfect  Law  of  Freedom,"  which  ex- 
ists only  by  its  unity  with    the  Will,   inherence   in  the  Word, 
and   communion  with    the  Spirit,  of  God— //)»/ (according  to 
the    Principles  of  Moral  Science)    is  (;oun — it   is  l>ight   and 
Righteousness  and  very  Truth.     Whatever    seeks  to  separate 
itself  from  the    JJivine  Principle,  and  proceeds  from   a  false, 
centre  in  the  Agent's  particular  Will,  is  evil— a  work  of  dark- 
ness and  contradiction  !     It   is   Sin   and  essential   Kal.schood. 
Not  the  outward  Deed,    constructive,  destructive  or  neutral ; 
not  the  Deed  as  a  possible  Object  of  the   Senses  ;  is  the  Ob- 
ject of  Ethical  Science.     For  this  is  no  Compost,  CoUectori- 
um  or   Inventory  of  Single  Duties  :  nor  does   it  .seek  in  the 
"  multitudinous  Sea,"  in  the  predetermined  waves,  tides   atid 
currents  of  Nature  that  freedom,  which  is  exclusively  an    .it- 
tribute  of  Spirit.     Like  all   other  pure  Sciences,  whatever   it 
enunciates,  and  whatever  it  concludes,  it  enunciates  and   coi. 
I  \u\en  absolnteli/.     Strictness  is  its  essential   Character:  and 
its  first  Proposition  is,  "Whosoever  shall  keep  the  whole  law, 
and  yet  oH'end  in  one  point,  he  is  guilty  of  all."     Jarncfi  ii. 
10.)     For  as  the  Will  or  Spii'it,  the   Source  and  Substance  of 


■J II   >^    '"I'? J  *^ 


ISO 


AIPH    TO    REFLECTION. 


Mornl  (m>o(1,  is  one,  and  all  in  every  part :  so  must  it  he  the 
T.'tnlity,  the  whole  articulated  Series  of  Sinftle  Acts,  taken  as 
liiitv,  that  can  alone,  in  the  severity  of  Science,  be  recogni- 
zed as  th(!  proper  Counterpart  and  adecjuate  Representative 
of  a  nood  Will.  Is  it  in  this  or  that  limh,  or  not  rather  in  the 
whole  body,  the  entire  Or^anisnms,  that  the  Law  of  Life  re- 
flects itself?  Much  li-s  then  can  the  Law  of  the  Spirit  work 
in  fragments. 

-  '  ArilOUlSMXIII.  r.i.iTOR. 

\'"nerever  there  exists  a  permanent[71]  Learned  Class, 
iiavinu;  authority  and  possessinj;  the  respect  and  confidence  of 
the  Country  ;  and  where  the  Science  of  Ethics  is  acknowl- 
edged and  taught  in  Urn  class  as  a  regidar  part  of  a  learned 
education  to  its  future  Members  generally,  but  as  the  special 
study  and  indispiuisable  ground-work  of  such  as  are  intended 
for  Holy  Orders  ;—//tfrP  the  Article  of  Original  Sin  will  be  an 
Axiom  of  Faith  in  uH  Classes.  Among  the  Learned  an  undis- 
puted truth,  and  with  the  People  a  fact,  which  no  man  imag- 
ines it  possible  to  deny,  the  Doctrine,  thus  inwoven  in  the 
faith  of  all  and  co-eval  with  the  consciousness  of  each,  will 
for  each  and  all  possess  a  reality,  sul)jectwe  indeed,  yet  virtu- 
ally equivalent  to  that  which  we  intuitively  give  to  the  Objects 
of  our  Senses. 

With  the  Learned  this  will  be  the  case  ;  because  the  Arti- 
cle is  the  first--l  had  almost  said,  .s/)on<ancoM^— product  of 
the  Application  of  Moral  Science  to  History,  of  which  it  is 
the  Interpreter.  A  mystery  in  its  own  right,  and  by  the  ne- 
cessity and  essential  character  of  its  Subject— ( for  the  Will, 
like  the  Life,  in  every  act  and  product  pre-supposes  itself,  a 
Past  always  present,  a  Present  that  evermore  resolves  itself 
into  a  Past ! )— the  Doctrine  of  Original  Sin  gives  to  all  the 
other  Mysteries  of  Religion  a  common  Basis,  a  connexion  of 
dependency,  an  intelligibility  of  relation,  and  a  total  harmo- 
ny, that  supersede  extrinsic  proof.  There  is  here  that  same 
proof  from  unity  of  purpose,  that  same  evidence  of  Symme- 
try,  which  in  the   contemplation  of  a  human  skeleton  flash- 


APHORISMS    ON    HPIRITUAh    HKI.iniON. 


IHl 


SO  must  it  be  the 
gle  Acts,  taken  as 
icncc,  be  reconni- 
(?  Representative 
■  not  rather  in  the 
c  Law  of  Life  re- 
jf  the  Spirit  work 

EDITOR. 

I  Learned  Chis.s, 
and  confidence  of 
thics  is  acknowl- 
part  of  a  learned 
but  as  the  special 
h  as  are  intended 
inal  Sin  will  be  an 
liCarncd  an  undis- 
lich  no  man  iniag- 
3  inwoven  in  the 
iiess  of  each,  will 
indeed,  yet  virtu- 
jive  to  the  Objects 

because  the  Arti- 
neous — product  of 
ry,  of  which  it  is 
it,  and  by  the  nc- 
ct— (for  the  Will, 
-supposes  itself,  a 
ore  resolves  itself 
n  gives  to  all  the 
is,  a  connexion  of 
tid  a  total  harmo- 
is  here  that  same 
dencc  of  Synime- 
in  skeleton  flash- 


ed conviction  on  the  mind  of  (jAlgn  and  kindled  meditation 
into  a  hymn  of  praise. 

Meanwhile  the  People,  not  goaded  into  doubt  l»y  tlu^  les- 
sons and  examples  of  their  Teachers  and  Superiors  ;  not  drawn 
away  from  the  Fixed  Stars  of  Heaven,  the  form  and  Miigni- 
tude  of  which  are  the  same  for  the  naked  eye  of  the  Shep- 
herd as  for  the  Telescope  of  the  Sage — from  the  immediate 
truths,  1  mean,  of  Reason  and  Conscience  to  an  exercise,  they 
have  not  been  trained  to,  of  a  Faculty  which  has  been  imper- 
fectly developed,  on  a  isubject  not  within  the  sphere  of  the 
Faculty  nor  in  any  way  amenable  to  its  judgment ;  the  J'ko- 
I'LE  will  need  no  arguments  to  receive  a  doctrine  continued 
by  their  own  experincc  from  within  and  from  without,  and  in- 
timately blended  with  the  most  venerable  Trnditions  common 
to  all  races,  and  the  traces  of  which  linger  iit  the  latest  Twi- 
light of  Civilization.    |         • 

Among  the  revulsions  consequent  on  the  brute  bewilder- 
ments of  a  godless  Revolution,  a  great  and  active  Zeal  for  (he 
interests  of  Religion  may  be  one.  1  dare  not  trust  it,  till  I  have 
seen  what  it  is  that  gives  Religion  this  interest,  till  1  am  satis- 
fied that  they  are  not  the  interests  of  this  World  ;  necessaiy 
nnd  laudable  interests,  perhaps,  but  which  may,  I  dare  i)elieve 
be  secured  as  effectually  and  more  suitably  by  the  Prudence 
of  this  Wjild,  and  by  this  World's  powers  and  motives.  At 
all  events,  1  find  nothing  in  the  fashion  of  the  day  to  deter  me 
from  adding,  that  the  Reverse  of  the  preceding — that  where 
Religion  is  valued  and  patronized  as  a  supplement  of  Law,  or 
an  Aid  extraordinary  of  Police  ;  where  Moral  Science  is  ex- 
ploded as  the  mystic  .Jargon  of  Dark  Ages ;  where  a  lax  Sys- 
tem of  Consequences,  by  which  every  iniquity  on  earth  may 
be  (and  how  many  have  been  ?)  denounced  and  defended  with 
equal  plausibility,  is  pub'icly  and  authoritatively  taught  as  Mo- 
ral Philosophy  ;  where  the  Mysteries  of  Religion,  and  Truths 
supersensual,  are  either  cut  and  squared  for  the  comprehen- 
sion of  the  Understanding,  "  the  faculty  judging  according  to 
Sense"  or  desperately  torn  asunder  from  the  Rcasen,  nay,  fa- 
natically opposed  to  il ;  lastly,  whete  Private[72]  Interprcia- 


I 


4 


i 


Ih 


AIDN    TO    HK»I.K(TION, 


lion  i»  ovoiy  tliiiij;  ami  the  (■|iiir<li  nothinfS— Mfr«  tin-  MysU'- 
n  olOiipiinl  Sin  will  l»f  cilluM  icJHted,  or  tivadod,  or  pci- 
vmIcmI  into  the  nunistroiiH  futioii  of  lleretlitary  Sin,  (iiiilt  iii- 
licritcd  ;  in  \\\v  M>>t<'r)  of  Kcjlcniptioii  nittapliors  will  !»(> 
olitriidc  «l  lor  t\\v  reality  ;  and  in  (lif  uiTslrrious  Ai»pnrtonantH 
and  Synilitds  of  Ucdcinplion  (  R»'.y;«'n»'rnlion,  (Jracr,  tlic>  Ku- 
cluiriNl,  and  Sjtiritnal  Communion)  the  roalitiis  will  hv  evap- 
orated into  mulapliorH. 


MMIOIUSM  XIV. 


I.K.I«IHT<tN 


Ah  in  groat  Maps  or  Pictures  yon  will  sec  the  border  doeo- 
rated  with  meadows,  fonntains,  llowers,  &c.  m  presented  in  it, 
hnt  in  the  middle  yon  have  tiie   main  design  ;  so  amongst  the 
works  of  (J«»d  is  it  with  the  forc-ordained  Redemption  of  Man. 
All  Ills  other  works  in  ths   world,  all  the   hcauty  of  the  crea- 
tures, the  .Mioeessi«in  of  ages  and   the  things  that  come  to  pass 
in  them,  are  i)ut  as  the  horder  to  this  as  the  ]Maini)iece.     But 
U8  a  foolish    unskillul  beholder,  not   discerning  th«!  excellency 
of  the  principal  piece  in  sucii  maps  or  pictmes,  gazes  only  on 
the  fair  Jiorder,  and  goes  no  farther— thus  do  the  greatest  part 
of  us  as  to  this  great    Work   of  (iod.   the   redemption  of  our 
personal  Heing,  and  the  re-union  of  the    Human  with  the  Di- 
vine, by  and  llirongh  the  Divine   Humanity  of  the   Incarnate 
VVonl. 


APHORISM  XV. 


H'Tiir.n. 


It  is  a  hard  matter,  yea,  an  impossible  thing  for  thy  human 
strength,  whosoever  thou  art  (without  God's  assistance),  at 
such  a  time  when  Mo.ses  setteth  on  thee  with  the  Law  (see 
Aphorism  XU.),  when  the  holy  Law  written  in  thy  heart  nc- 
cuseth  and  condemneth  thee,  forcing  thee  to  a  comparison  of 
thy  heart  therewith,  and  convicting  thee  of  the  incompatihle- 
ness  of  thy  Will  and  Nature  with  Heaven  and  Holiness  and 
an  immediate  God— that  then  thou  shouldest  be  able  to  be  ot 
such  a  mind  as  if  no  Law  nor  sin  had  ever  been !  I  say  it  is 
in  a  manner  impossible  that  a  human  creature,  when  lie  feel- 
etli  himself  assaulted  with  triab  and  temptation:^,  and  the  con- 


-Ihere  tlu^  MysU- 
or  ovadt'd,  or  pcr- 
[nry  Sin,  (iiiiit  iii- 
iiictaplioi'S  will  h(< 
ritms  Ai»piiitonnnt» 
1,  (liiicr,  tlio  Ku- 
lilicH  will  l»c  fvnp- 


l,K.I«IHT<tN 

'c  the  honit-r  doco- 
'.  i(-|M-t>M('nt<>d  ill  it, 
^n  ;  HO  amongst  the 
Redemption  of  Man. 
l)oaiity  <>•  the  crea- 
ks that  conic  to  pass 
10  Main|)ic(>e.     But 
niiig  tin;  excellency 
iiies,  j;a/c5  only  on 
do  tlie  greatest  part 
redemption  of  our 
Innian  with  the  l)i- 
ty  of  the   Incarnate 

MTiif.n. 

thing  for  thy  human 
[lod's  assistance),  at 

with  the  Lav.'  (see 
itten  in  thy  heart  ac- 
:e  to  a  comparison  of 
of  the  inconipatihle- 
cn  and  Holiness  and 
lest  he  able  to  be  of 

er  been !  I  say  it  is 
jaturc,  when  lie  feel- 
itationi',  and  the  con- 


M'llOUISMM    O.V    SIMHirC'AI.    HKI.UilON. 


1S.1 


science  hath  to  do  with  (Jod,  and  th(!  tempted  man  knowelh 
that  the  root  of  temptation  in  within  him,  should  obtain  such 
mastery  over  his  tlioui^hts  as  then  to  think  no  otherwise  lliaii 

that   KH«»M    KVKHI.ASriMCJ      NOTIIINU     IIATII    IlK.f.N    III    r  ONLY    AM) 

*i,oNK  Christ,  ai.timjktiikh  (Irack  and  DKi.iVKHA.vt  h  ! 

roMMKNT. 

In  irration.il  Agents,  viz.  the  Animals,  the  Will  is  hidden  or 
ahsorhed  in  tin;  Law.     Tlir:  Law  ib  their  iXolure.     In  the  «)ii- 
ginal  purityM»f  a   rational  Agi'iit  the  iiiicorriipfed  Will  is  iden- 
tical with  the  Law.     Nay,  inasniucli  as  a  Will  perfectly  iden- 
tical   with  the    Law  is  one  with  the  tlivinv  Will,  we  may  say, 
that  in    the  unfallen   rational   Agent  the    Will    cnn.'ilitulfH  the 
Law.     Hut  it  is  evident  that  thu  lndy  and  spiritual  Power  and 
Liglit,    which  by  a  prolcptiin  or  anticipation  we   have  nainvd 
Law,  is  a   grace,  an   inward  perfection,  and  without  the  com- 
niaiiding,  binding  and  menacing  character  which  belongs   to  a 
Law,  acting  as  a  Master  or  Sovereign  distinct  from,  and  exi.s- 
tiiig,   as  it  were,    externally    for,    the  Agent   who  is  hound  to 
obey  it.     Now  this  is   St.   Paul's  sense  of  the    Wtud  :  and  on 
this  he  grounds    his  whole   reasoning.     And  hence  too  arises 
the  obscurity  and  appaiiMit   paradoxy   of  sevend  texts.     That 
the  Law  is  a  Imui  for  you  ;  that  it  acts  on  the  Will  not  in  it  ; 
that  it    exercises  an    agency  from  whuout,  by  feai:  and  coer- 
cion ;  proves  the  corruption  of  your  Will,  and  presupposes  it. 
Sin  in  this  sense    came  by  the  Law  :   for  it  has  its  ( .ssence,  as 
Sill,  in  that  counterpositioii  of  the  ll<dy  ''•in-iple  to  (be  Will, 
which  occasions  this   Principle    to  he  a  Law.      K\actly(asin 
all  other  points)  consonant  with  the    Paulino    doctrine  is  the 
assertion  of  .lolin,    when  speaking   of  the   re-adi>ptior  of  the 
redeemed  to  l)e  Sons  of  (iod,  and  the   consetpic  nt  resumption 
(Ihad    almost    said,  re-ahsorplion )  of  the  Law  into  the    Will 
(vo|xov  t;X-(ov  Tov  70S  A:A7ic(s,  ./rtmcs-  i.  'i.'i.     Seepage    W)    he 
says_For  the    Law   was  given    by   Mosos ;  but   Grace    and 
Truth  came  by  Jesus  Christ.     P.  S.  Tliatby  the  Law  St.  Paul 
meant  only  the  ceremonial    Law  is  a  notion,    that  could  origi- 


181 


AIDS    TO    REFLECTION. 


nate  only  in  utter  inattention  to  the    whole  strain  and  gist  of 
the  Apostles'  Argument. 

APHORISM    XVI.  LEIOHTON  AND  ID. 

Christ's  Death  was  both  voluntary  and  violent.  There  was 
external  violence:  and  that  was  the  accompaniment,  or  at 
most  the  occasion,  of  his  Death.  But  there  was  internal  will- 
ingness, the  spiritual  Will,  the  Will  of  the  Spirit  and  this  was 
the  proper  cause.  By  this  Spirit  he  was  restored  from  Death : 
neither  indeed  "  was  it  possible  for  him  to  be  holden  of  it." 
{Acts  ii.  V.  24 — 27.).  "  Being  put  to  death  in  the  flesh,  but 
quickenrd  by  the  Spirit,"  says  St.  Peter.  But  he  is  likewise 
declared  elsewhere,  to  have  died  by  that  same  Spirit,  which 
here  in  opposition  to  the  violence  is  said  to  quicken  him.  Thus 
Hebrews  ix.  14.  Through  the  eternal  Spirit  he  offered  him- 
self. And  even  from  Peter's  words,  and  without  the  epithet, 
eternal,  to  aid  the  interpretation,  it  is  evident  that  the  Spirit, 
here  opposed  to  the  t'lesh,  Body  or  Animal  Life,  is  of  a  high- 
er nature  and  power  than  the  individual  Soul,  which  cannot 
of  itself  return  to  re-inhabit  or  quicken  the  Body. 

If  these  points  were  niceties,  and  an  over-refining  in  doc- 
trine, is  it  to  be  believed  that  the  Apostles,  John,  Peter  and 
Paul,  with  the  Author  of  the  Ep.  to  the  Hebrews,  would  have 
layed  so  great  stress  on  them  ?  But  the  true  Life  of  Chris- 
tians is  to  eye  Christ  in  every  step  of  his  life — not  only  as 
their  Rule  but  as  their  Strength ;  looking  to  him  as  their  Pat- 
tern both  in  doing  and  in  suffering,  and  drawing  power  from 
him  for  going  through  both  :  being  without  him  able  for  no- 
thing. Take  comfort  then,  thou  that  believest !  //  is  he  that 
lifts  up  the  Soul  from  the  Gates  of  Death  :  ajid  he  hath  said, 
/  tvill  raise  thee  up  at  the  last  day.  Thou  that  believest  in 
him,  believe  him  and  take  comfort.  Yea,  when  thou  art  most 
sunk  in  thy  sad  apprehensions,  and  he  far  off  to  thy  thinking 
then  i«  he  nearest  to  raise  and  comfort  thee  :  as  sometimes  it 
grows  darkest  immediately  before  day. 


%i-. 


I 


APHORl.SMS    ON    SPIHITUAL    RELIGION. 


185 


strain  and  gist  of 


LEIOHTON  AKP  CD. 

jlent.     There  was 
mpaninient,   or  at 

was  internal  will- 
Jpirit  and  this  was 
tored  from  Death : 

be  holden  of  it." 
th  in  the  flesh,  but 
But  he  is  likewise 
iame  Spirit,  which 
|uicken  him.  Thus 
•it  he  offered  him- 

ithout  the  epithet, 
ent  that  the  Spirit, 

Life,  is  of  a  high- 
loul,  which  cannot 

Body. 

er-refining  in  doc- 
;,  John,  Peter  and 
brews,  would  have 
rue  Life  of  Chris- 
s  life — not  only  as 
0  him  as  their  Pat- 
awing  power  from 
'i  him  able  for  no- 
lest !  It  is  he  that 
;  and  he  hath  said, 
lu  that  believest  in 
when  thou  art  most 

off  to  thy  thinking 
e  :  as  sometimes  it 


APHORISM  XVII. 


L.  A.ND  KDITOU. 


Would  any  of  you  he  cured  of  that  common  disease,  the 
fear  of  Death  ?  Yet  this  is  not  the  right  name  of  the  Disease, 
as  a  mere  reference  to  our  armies  and  navies  is  sufficient  to 
prove  :  nor  can  the  feai  of  death,  either  as  loss  of  life  or  pain  of 
(lying,  be  justly  held  a  common  disease.  But  would  you  be 
cured  of  the  fear  and  fearful  questionings  connected  with  the 
approach  of  death  ?  Look  this  way,  and  you  shall  find  more 
than  you  seek.  Christ,  the  Word  that  was  from  the  beginning, 
and  was  made  flesh  and  dwelt  among  men,  died.  And  he, 
who  dying  contjuered  death  in  his  own  person,  conquered  Sin, 
and  Death  which  is  the  Wages  of  Sin,  for  thee.  And  of  this 
thou  niayest  be  assured,  if  only  thou  believe  in  him,  and  love 
him.  I  need  not  add,  keep  his  commandments :  since  where 
Faith  and  Love  are,  Obedience  in  its  thieefold  character,  as 
Effect,  Reward,  and  Criterion,  follows  by  that  moral  necessity 
which  is  the  highest  form  of  freedom.  The  Grave  is  thy  bed 
of  rest,  and  no  longer  the  cold  bed  :  for  thy  Saviour  has  warm- 
ed it,  and  made  it  fragrant. 

If  then  it  be  health  and  comfort  to  the  Faithful  that  Christ 
descended  into  the  grave,  with  especial  confit  jnce  may  we 
meditate  on  his  return  from  thence,  quickened  by  tlie  Sjnrit : 
this  being  to  those  who  are  in  him  the  certain  pledge,  yea,  the 
effectual  cause  of  that  blessed  resurrection,  for  which  they 
themselves  hope.  There  is  that  union  betwixt  them  and  their 
Redeemer,  that  they  shall  rise  by  the  communication  and  vir- 
tue of  his  rising :  not  simply  by  his  power — for  so  the  wicked 
likewise  to  their  grief  shall  be  raised  ;  but  they  by  his  life  as 
their  life. 


;,    /,  -  COMMENT  '       *■"'  ' 

05  THE  THREE   PRECEDING  APHORISMS. 


,1         ,'*,-:•»' J. :•.» 


To  the  Reader,  who  has  consented  to  submit  his  mind  to  my 
temporary  guidance,  and  who  permits  mo  to  regard  him  as  my 
I'upil  or  Junior  Fellow-student,  1  continue  to  address  myself. 
Sliould  he  exist  only  in  my  imagination,  let  the  bread  float  on 

21 


.,.i-).MjVli'f>i.»''>ri 


ISG 


A I  OS    TO    RKKI.KCTION. 


thp  waters !     If  it  be  the  Bread  of  Life,  it  >viU  not  have  bcei> 

iittrily  cast  away. 

Let  us  pause;  a  inomont,  and  review  the  road  we  have  pass- 
ed over  V  nco  the  Transit  from  lUligious  Morality  to  Spiritual 
Ueli.nidn.     My  first  attempt  was  to  satisfy  you,  that  there  ts  a 
Spiritual  principle  in  Man  (p.  S'-O^),  and  to  expose  the  so- 
phistry of  the  arguments  in  support  of  the  Contrary.     Our 
next  step  was  to  clear  the  road  of  all  Counterfeits,  by  showmg 
what  is  not  the  Spirit,  what  is  not  Spiritual  Religion  (p.  97- 
101 ).     And  this  was  followed  by  an  attempt  to  establish  a  dil- 
ference  in  kind  between  religious  truths  and  the  deductions  of 
speculative  science  ;  vet  so  as  to  pmve,  that  the  former  are  not 
„nly  eciually  rational  with  the  latter,  but  that  they  alone  appeal 
to  Reason  in  the  fulness  and  living  reality  of  the  Power.     This 
and  the  state  of  mind  re(piisite  for  the  formation  of  right  con- 
victions respecting  spiritual  Truths,  emjdoyed  our  attention 
from  p.  108— 12G.     Having  then  enumerated  the  Articles  oi 
the  Christian  Faith  peculiar  to  Christianity,  I  entered  on  the 
great  object  of  the  present  work  :  viz.  the  removal  of  all  valid 
Objections  to   these  articles   on  grounds  of  right  Reason  or 
Conscience.     But  to  render  this  practicable  it  was  necessary, 
first,  to  present  each  Article  in  its  true  scriptural  purity,  by 
exposure  of  the  caricatures  of  n.isinterprcters ;  and  this,  again, 
could  not  be  satisfactorily  done  till  we  were  agreed  respecting 
the  Faculty,  entitled  to  sit  in  judgment  on  such  questions.     I 
early  foresaw,  that  my  best  chance  (I  will  not  say,  of  giving 
an  insight  into  the  surpassing  worth  and  transcendent  reason- 
ableness of  the  Christian  Scheme  ;  but)  of  rendering  the  very 
question  intelligible  depended  on  my  success  in  determining 
the  true  nature  and  limits  of  the  human  Understanding,  and 
in  evincing  its  diversity  from  Reason.     In  inirsuing  this  mo- 
mentous subject,  I  was  tempted  in  two  or  three  instances  into 
disquisitions,  that  if  not  beyond  the  comprehension,  were  yet 
unsuited  to  the  taste,  of  the  persons  for  whom  the  Work  was 
principally  intended.     These,  however,  I  have  separated  from 
the  running  text,  and  compressed  into  Notes.     The  Reader 
will  at  worst,  1  hope,  pass  them  by  as  a  leaf  or  two  of  waste 


will  not  have  been 

road  we  have  pass- 
,Ioiality  to  Spiritual 
you,  that  there  is  a 
ul  to  expose  the  so- 
;hc  Contrary.     Our 
iterfeits,  by  showing 
il  Religion  (p.  97 — 
pt  to  establish  a  dif- 
iid  the  deductions  of 
it  the  former  are  not 
lat  they  alone  appeal 
»f  the  Power.     This 
mation  of  right  con- 
(loyed  our  attention 
[lied  the  Articles  of 
ity,  I  entered  on  the 
;  removal  of  all  valid 
of  right  Keason  or 
)le  it  was  necessary, 
scriptural  purity,  by 
ters;  and  this,  .igain^ 
!re  agreed  respecting 
m  such  questions,     i 
ill  not  say,  of  giving 
transcendent  reason- 
sf  rendering  the  very 
iccess  in  determining 
Understanding,  and 
In  |Mirsuing  this  mo- 
r  three  instances  into 
iprehension,  were  yet 
whom  the  Work  was 
I  have  separated  from 
Notes.     The  Reader 
leaf  or  two  of  waste. 


APIIOKISMS    ON    SHIRITl-'AL    RELIGION. 


1S7 


paper,  willingly  given  by  him  to  those,  for  whom  it  may  not 
he  paper  wanted.  Nevertheless,  I  cannot  conceal,  that  the 
subject  itself  supposes,  on  the  piut  of  the  Reader,  a  steadiness 
in  sel/-(juesiioning,  a  pleasure  in  referring  to  liis  own  inward 
experience  for  the  facts  asserted  by  the  Author,  that  can  only 
be  expected  from  a  person  who  has  fairly  set  his  heart  on  arri- 
ving at  clear  aud  fixed  conclusions  in  matters  of  Faith.  Ikit 
where  this  interest  is  felt,  nothing  more  than  a  common  Caj»a- 
city,  with  the  ordinary  advantages  of  education,  is  required  for 
the  complete  comprehension  both  of  the  argument  and  the  re- 
sult. Let  but  one  thoughtful  hour  be  devoted  to  the  pages 
135 — 1  16.  In  all  that  follows, the  Reader  will  find  no  difficul- 
ty in  understanding  the  Author's  meaning,  whatever  he  may 
have  in  adopting  it. 

The  two  great  moments  of  the  Christian  Religion  arc.  Ori- 
ginal Sin  and  Redemittion  ;  that  the  Ground,  this  the  Super- 
structure of  our   faith.     The   former  I  have  exhibited,  first, 
according  to  tlie  scheme  of  the  Westminster  Divines  and  the 
Synod  of  Dorp  ;  tiien,  according  to  the [7.3]  scheme  of  a  con- 
temporary Arminian  Divine ;  and  lastly,  in  contrast  with  both 
schemes,  I  have  placed  what  I  firmly  believe  to  be  the  Scrip- 
tural Sense  of  this  Article,  and  vindicated  its  entire  conformity 
with  Reason  and  Experience.     I  now  proceed  to  the  other  mo- 
mentous Article — from  the  necessitating  Occasion  of  tiie  Chris- 
tian Dispensation  to  Christianity  itself !     For  Christianity  and 
Redemption  are  equivalent  terms.     And  here  my  Comment 
will  be  comprised  in  a  few  sentences :  for  I  confine  my  views 
to  the  one  object  of  clearing  this  awful  mystery  from  those  too 
current  misrepresentations  of  its  nature  and  import,  that  have 
laid  it  open  to  scruples  and  objections,  not  to  such  as  shoot 
forth  from  an  unbelieving  heart — (against  these  a  sick-bed  will 
be  a  more  effectual  Antidote  than  all  the  Argument  in  the 
world  ! )  but  to  such  scruples  as  have  their  birth-place  in  the 
Reason  and  Moral  Sense.     Not  that  it  is  a  Myster}- — not  that 
"  it  passeth  all  Understanding !     If  the  doctrine  be  more  than 
an  hyperbolical  phrase,  it  must  do  so.     But  that  it  is  at  vari- 
ance with  the  Law  revealed  in  the  Conscience,  that  it  contra- 


•  -TT*^"^-^! — ^■>o-.^=.. 


188 


AIDS    TO    REFLECTION. 


I 


\ 


diets  our  moral  instincts  and  intuitions— //lis  is  the  difficiiltv, 
which  alone  is  worthy  of  an  answer !  And  what  better  way 
is  there  of  correcting  the  misconceptions  than  by  lading  open 
the  source  and  occasion  of  them  ?  What  surer  way  of  remo- 
ving the  scruples  and  prejudices,  to  wliich  these  misconcep- 
tions have  given  rise,  than  by  propounding  the  Mystery  itself— 
namely,  the  Redemtive  Act,  as  the  transcendent  Cause  of 
Salvation— in  the  express  and  defmite  words,  in  which  it  was 
enunciated  by  the  Redeemer  himself? 

But  here  in  addition  to  the  three  Aphorisms  preceding,  I  in- 
terpose a  view  of  redemption  as  appropriated  by  faith,  coinci- 
dent with  Leighton's  though  for  the  greater  part  expressed  m 
my  own  words.  This  I  propose  as  the  right  view.  Then 
follow  a  few  sentences  transcribed  from  Field  (an  excellent 
Divine  of  James  the  First's  reign,  of  whose  work,  entitled  the 
Church  it  would  be  difficult  to  speak  too  highly )  containing  the 
question  to  be  solved,  and  which  is  numbered  as  an  Aphorism, 
rather  to  preserve  the  uniformity  of  appearance,  than  as  being 
strictly  such.  Then  follows  the  Comment :  as  a  part  and  com  • 
mencement  of  which  the  Reader  will  consider  the  two  para- 
graphs of  p.  133—135,  written  for  this  purpose  and  in  the  fore- 
sight of  the  present  inquiry :  and  1  entreat  him  therefore  to 
begin  the  Comment  by  reperusing  these. 

APHORISM  XVIII. 

Stedfast  by  Faith.  This  is  absolutely  necessary  for  resis- 
tance to  the  Evil  Principle.  There  is  no  standing  out  with- 
out some  firm  ground  to  stand  on  :  and  this  F-^ith  alone  sup- 
plies. By  Faith  in  the  Love  of  Christ  the  power  of  God  be- 
comes ours.  When  the  Soul  is  beleaguered  by  enemies, 
Weakness  on  the  Walls,  Treachery  at  the  Gates,  and  Cor- 
ruption in  the  Citadel,  then  by  faith  she  says— Lamb  of  God, 
slain  from  the  foundation  of  the  World  !  thou  art  my  Strength  ! 
I  look  to  thee  for  deliver mce  !  And  thus  she  overcomes.  The 
pollution  (miasma)  of  Sin  is  precipitated  by  his  Blood,  the 
power  of  Sin  is  concpiered  by  his  Spirit.  The  Apostle  says 
not— st«dfast  by  voui  own  resolutions  and  purposes;  but  steil- 


it'\ 


is  is  the  (lifficiilty, 
d  what  better  way 
lian  by  laj  ing  open 
urer  way  of  reiuo- 
1  these  misconcep- 
he  Mystery  itself — 
iiscendent  Cause  of 
ds,  in  which  it  was 

sms  preceding,  I  in- 
ed  by  faith,  coinci- 
r  part  expressed  in 
right  view.  Then 
^ield  (an  excellent 
3  work,  entitled  the 
jhly )  containing  the 
red  as  an  Aphorism, 
ranee,  than  as  being 
:  as  a  part  and  com  • 
isider  the  two  para- 
pose  and  in  the  fore- 
at  him  therefore  to 


necessary  for  resis- 
standing  out  with- 
his  F-^ith  alone  sup- 
e  power  of  God  be- 
^uereu  by  enemies, 
le  Gates,  and  Cor- 
lays — Lamb  of  God, 
lou  art  my  Strength  ! 
she  overcomes.  The 
i  by  his  Blood,  the 
The  Apostle  says 

purposes ;  but  sled- 


APHORISMS    ON    SPIRITUAL    REMGIOX. 


189 


fast  by  faith.  Nor  yet  stedfast  in  jonr  Will,  but  sted/a.it  in 
tlie  J'ailli.  We  are  not  to  bo  looking  to,  or  brooding  over  our- 
•elves,  either  for  accusation  or  for  confidence,  or  by  a  deep 
yet  too  frequent  self-delusion )  to  obtain  the  latter  by  making 
a  merit  to  ourselves  of  the  former.  Hut  we  are  to  look  to 
Christ  and  "him  crucified."  The  Law  "  that  is  very  nigh 
to  thee,  even  in  thy  heart ;"  the  Law  that  condemneth  and 
hath  no  promise  ;  that  stoppeth  the  guilty  Past  in  its  swift 
llight,  and  maketh  it  disown  its  name  ;  the  Law  will  accuse 
thee  enough.  Linger  not  in  the  Justice-court,  listening  to  thy 
indictment !  Loiter  not  m  waiting  to  hear  the  Sentence  !  No  ! 
Anticipate  the  verdict !  Apimal  to  Cffsar !  Haste  to  the  King 
for  a  Pardon  !  Struggle  thitherward,  though  in  fetters  :  and 
;  (/  aloud,  and  collect  the  whole  remaining  strength  of  thy 
Will  in  the  outcry~I  believe  !  Lord  !  help  my  unbelief !  Dis- 
claim all  right  of  property  in  thy  fetters  !  Say,  that  they  be- 
long to  the  OW  Man,  and  that  thou  dost  but  carry  them  t:) 
the  Grave,  to  be  buried  with  their  owner  !  Fix  thy  thought 
on  what  Christ  did,  what  Christ  suffered,  what  Christ  is— as 
if  thou  wouldst  fill  the  hollowness  of  thy  Soul  with  Christ ! 
If  he  emptied  himself  of  Glory  to  become  Sin  for  thy  Salva- 
tion, must  not  thou  be  emptied  -f  thy  sinful  Self  to  become 
Righteousness  in  and  through  his  agony  and  the  effective  mer- 
its of  his  Cioss?  By  what  other  means,  in  what  other  form, 
is  it  possible  for  thee  to  stand  in  the  presence  of  the  Holy  One  ? 
With  what  mind  wouldst  thou  come  before  God,  if  not  with 
the  Mind  of  Him,  in  whom  alone  God  loveth  the  World  ? 
With  good  advice,  perhaps,  and  a  little  assistance,  thou  wouldst 
rather  cleanse  and  patch  up  a  mind  of  thy  own,  and  offer  it  as 
thy  admission-right,  thy  qualification,  to  him  who  "  charged 
his  angels  with  folly  !"  Oh  take  counsel  of  thy  Reason !  It 
will  show  thee  how  impossible  it  is,  that  even  a  World  should 
merit  the  love  of  Eternal  Wisdom  and  all-sufficing  Beatitude, 
otherwise  than  as  it  is  contained  in  that  all-perfect  Idea,  in 
which  the  Supreme  Mind  conteinplateth  itself  and  the  pleni- 
tude of  its  infinity— the  only-begotten  before  all  ages  !  the  be- 
loved Son  in  whom  the  Father  is  indeed  well  pleased  ! 


S>         |1 


'  ( 


1 !)() 


AIDS    TO    RKKI-KCTION. 


And  as  the  Mind,  so  the  Body  with  which   it  is  to  be  clo- 
thed !  as  the    liulweller,  so  the  House  in  which  is  to  be    the 
Ahidini!;-|)hice[74]  !  Tiierc    is  but  one   \Veddinj;-^ainient,  in 
which  we  can  sit  down  at  tlie  nianiage-feast  of  Heaven  :  and 
that  is   the  liride-giooni's   own    Gift,  when  lie  pave  himself 
for  us  that  we  might  live  in  him   and  he  in  us.     There  is  but 
one  robe  of  Highteousness,    even  the   Spiritual  liody,  formed 
hv  the  assimilative  power  of  faith  for  whoever  eateth  the  flesh 
of  the  Son  of  Man  and  drinketh  his  Blood.     Did  Christ  come 
from  Heaven,  did  the   Son  of  (Jod  leave  the  (ilory   which    he 
had  with  his  Father  before  the  World  began,  only  to  show  us 
a  way  to  life,  to  leach  truths,  to  tell  us  of  a  resurrection  ?  Or 
saith  he  not,  I  am  the  way,  I  am  the  truth,  1  am  the  Resur- 
rection and  the  Life ! 


APHORISM  XI.X. 


rir.i.n. 


The  Rnmanisls  teach  that  sins  committed  after  baptism  (i. 
e.  for  the  immense  majority  of  ("hristians  having  Christian  Pa- 
rents, all  their  sir^-i  from  the  Cradle  to  the  (irave)  are  not  so 
remitted  for  Christ's  8i,.ie,but  that  we  must  sulfer  that  extrem- 
ity of  punishment  which   they  deserve  :  and  therefore  either 
we  must  afflict  ourselves  in  such  sort  and  degree  of  extremity 
as  may  answer  the  demerit  of  our  Sins,orbe  punished  by  Ood 
here  or  in  the  World  to  come,  in  such  degree  and  sort  that  his 
Justice  may  be  satisfied.     [N.  B,  As  the  encysted  venom,  or 
poison-hag,  beneath   the  Adder's  fang,  so  does  this  doctrine 
lie  beneath  the   tremendous  power  of  the  Romish  Hierarchy. 
The  demoralizing  influence  of  this  dogma,  and  that  it  curdled 
the  very  life-blood  in  the  veins  of  Christendom,  it  ivas  given  to 
Luther  beyond  all  men  since  Paul  to  see,  feel,   and  promul- 
gale.     And  yet  in  his  large  Treatise  on  Repentance,  how  near 
to  the  spirit  of  thit  doctrine— even  to  the  very  walls  and  gates 
of  Babylon— was  Jeremy  Taylor  driven  in  recoiling  from  the 
fanatical  extremes  of   the  opposite  error.]     But  they,  that 
are  orthodox,  teach  that  it    is  injustice  to  require  the  payment 
of  one  debt  twice.  *   *   *  It  is  no   less  absurd  to    say,  as  the 
Papists   do,   that  our  satisfaction  is  required    as  a  condition, 


v:\ 


ch   it  is   to  be  clo- 
aIucIi  is  to  be    tlic 
L'(l(iii)g-^<iinieiit,  ill 
st  of  Heaven  :  and 
;n  he  gave  himseU' 
1  us.     There  is  but 
ilual  liody,  formed 
ver  eatelh  the  flesh 
Did  Christ  come 
ic  Glory  which   he 
m,  only  to  show  us 
a  resurrection  ?  Or 
h,  I  am  the  Resur- 

Fir.i.n. 

ed  after  baptism  (i. 
Iiavini;  Christian  Pa- 
!  (irave)  are  not  so 
it  sulfer  that  extreni- 
nid  therefore  either 
degree  of  extremity 
he  punished  by  God 
rec  and  sort  that  his 
encysted  venom,  or 
o  does  this  doctrine 
Romish  Hierarchy. 
T,  and  that  it  curdled 
ulovi,  it  was  given  to 
3,  feel,   and  promul- 
lepcntance,  hotv  near 
very  tvalls  and  gates 
n  recoiling  from  the 
ir.]     But  they,  that 
require  the  payment 
ibsurd  to    say,  as  the 
lired    as  a  condition, 


APHORISMS    ON    '.IMKITIAI,     IU:i,l(.  lor . 


191 


uithout  which  C';iW.s7'#  satisfaction  is  not  applicable  unto  us, 
than  to  say,  Peter  hath  paid  the  debt  of  John,  and  lie,  to 
whom  it  was  due,  accepteth  of  the  same  payment  on  the  con- 
dition that  John  pay  it  himself  also.  »  •  •  The  satisfaction  of 
Christ  is  communicated  and  applied  unto  us  without  sufl'ering 
the  punishment  that  sin  doserveth,  [and  essentiallif  involvetk, 
Kn.]  upon  the  condition  of  our  Faith  and  Repentance.  [I'o 
which  the  Kditor  would  add  :  Without  faith  there  is  no  power 
of  repentance :  w  ithout  a  commencing  rejKsntance  no  power 
to  faith  ;  and  that  it  is  in  the  power  of  the  will  either  to  re- 
pent or  to  have  faith,  in  the  Gospel  Sense  of  the  words,  is 
itself  a  Consecpience  of  the  Redemption  of  Miinkind,  a  free 
gift  of  the  Redeemer  :  the  guilt  of  its  rejection,  the  refusing 
to  avail  ourselves  of  the  power,  l)eing  all  that  we  can  consid- 
er as  exclusively  attril)utal)le  to  our  own  act.]  Field's  Church, 
p.  58. 

*  • 

COMMENT 
(CONTAIMNO    AN    AI'PI.ICATIO.N    OF    TllK    I'RI  ■^rU'I.I  S    I.AUI    DOWN    IS 

PAiiK  i;{.'>— i:*;.) 

Forgiveness  of  Sin,  the  Abolition  of  (Juill,  through  the  re- 
demptive power  of  Christ's  Love,  and  of  his  perfect  Obedi- 
ence during  his  voluntary  assumption  of  Humanity,  is  expres- 
sed, on  account  of  the  resemblance  of  the  Consecjuences  in 
both  cases,  by  the  payment  of  a  debt  for  another,  which  Debt 
the  Payer  had  not  himself  incurred.  Now  the  impropriation 
of  this  Metaphor — (i.  c.  the  taking  it  literally)  by  tiansferring 
the  sameness  from  the  Consequents  to  the  Antecedents,  or 
infen-ing  the  identity  of  the  causes  from  a  resemblance  in  the 
effects — this  is  the  point  on  which  I  am  at  issue  :  and  the  view 
or  scheme  of  Redemption  grounded  on  this  confusion  I  be- 
lieve to  be  altogether  unscriptural. 

Indeed,  I  l:now  not  in  what  other  instance  I  could  better 
exemplify  the  species  of  sophistry  noticed  in  p.  1 11 — 142,  as 
the  Aristotelean  (t-iraSadii  si;  aXXo  vsvoj:,  or  clandestine  passing 
over  into  a  diverse  kind.  The  pwposc  of  a  Metaphor  is  to 
illustrate  a  .something  less  known  by  a  partial  identification  of 


192 


AIDS    TO    RKFI-ErTIOV. 


it  witli  soiiip  otlier    iliine;  better  iinderstood,  or   at  lenst  more 
familiar.     Now  the  article     '  Hedemptioii  may  he  coiuidered 
ill  a  twofold  relation— in  r       ion  to  the  A  ntn  dent,   i.  i     the 
Kedeenier's  Act,  as    the  efficient  cause  and  cc'lition  of  Re- 
demption ;  ami  in  relation  iv  the    Conscfr'cnt,  ».  c  the  effects 
in  and  for  the   R(>(leenie(l       Now  i>   is  the  latU-r  relation,    in 
which  the  Siilnect  is   tre"     i  of,  set  forih,  expanded,  and  en- 
forced hv  '^'    V  Mil.     The  Mysterious  Act,  the  Or»erative cause 
is  tr(msce.n(lcnt[li}]—V'KCTVM  es.  :  and    ueyoiid  the  informa 
tion  c.ontaiiK'd  in  the  enunciation  of  tlie  Fact,  it  can  be  char- 
acterized only  by  the   Consequences.     It  is  the  Consequences 
of  the  Act    of  Redemption,    that  the   zealous    Apostle  would 
brine;  home  to  the  minds  and  adections  both  of  .lews and  Gen- 
tiles.    Now  the    Apostle's  Opponents   and  Gainsayers  were 
princii)ally  of  the  former  class.     They  were    Jews  :  not  only 
Jews  unconverted,  but  such  as  had  partially  received  the  Gos- 
pel, and  who  sheltering;  their  national  prejudices  under  the 
pretended    authority    of  ^hrist's   Original  Apostles   and    the 
Church  in  Jerusalem,  set  themselves  up  against  Paul  as  Fol- 
lowers of  Cephas.     Add  too,  that  Paul  himself  was  "  a   He- 
l)rew  of  the    Hebrews;"  intimately  versed  " in  the  Jew's  re- 
ligion above  many,  his  etpials,  in  his  own  nation,  and  above 
measure  zealous  of  the  traditions   of  his  fathers."     It    might, 
therefore,  have  been  anticii)ated,  that  his  reasoning  would  re- 
ceive its  outward    forms  and  language,   that  it  would  take  its 
predominant  colours,  from   his  own   past,  and  his  Opponents' 
present,  habits  of  thinking  ;  and  that  his  figures,  images,  anal- 
ogies, and  references  would  be  taken  preferably  from  objects, 
opinions,  events,  and  ritual  observances  ever  uppermost  in  the 
imaginations  of  his  own  countrymen.    And  such  we  find  them  : 
vet  so  judiciously  selected,  that  the  prominent  forms,  the  fig- 
ures of  most    frecpient  recurrence,  are  drawn  from  points   of 
belief  and   practice,  from  laws,   rites  and  customs,  that  then 
prevailed  through  the  whole  Roman  World,  and  were  common 
to  Jew  and  tientile. 

Now  it  would  be  difficult  if  not    impossil)le  to  select  points 
better  suited  to   this  purpose,  as  being  equally  familiar  to  all 


!,  or   at  least  more 
nay  hv  corif  idereil 
tct  (lent,   i.  e,    the 
>  CO'  'Htioii  of  Rc- 
nt,  i.  c.  the  effects 
latter  rehxtion,    in 
expanded,  and  e^- 
hc  r^r>erative  fuuse 
oyond  the  infornia- 
iCT,  it  can  be  cliar- 
3  the  Consajiinices 
mis   Apostle  wouhl 
1  of  Jews  and  Oen- 
1  Ciainsayers  were 
re    Jews  :  not  only 
•  receircd  the  Gos- 
jjudices  under  the 
Apostles   and    the 
igainst  Paul  as  Fol- 
niself  was  "  a   He- 
1  "  in  the  Jew's  re- 
nation,  and  above 
ithers."     It    might, 
reasoning  wovdd  re- 
\t  it  would  take  its 
and  his  Opponents' 
aures,  images,  anal- 
erably  from  objects, 
er  uppermost  in  the 
I  such  we  find  them  : 
inent  forms,  the  fig- 
rawn  from  points   of 
I  customs,  that  then 
d,  and  were  common 

sil)le  to  select  points 
-jually  familiar  to  all 


APHUHltMS  ON    SI'IRITl'AI,    UKIJOIUN. 


19:j 


and  yet  having  a  special  interest  for  the  Jewish  Converts, than 
those  are  from  which  the  learned  Apostle  has  drawn  the  four 
principal  Metaphors,  by  which  he  illustrates  the  bl  ed  Con- 
scquence.t  of  Christ's  RedemjMon  of  Mankind.  Thi  are  :  1 
Sin-oflerings,  sacrificial  expiation.  2.  Keconcili«' (-i  ,  Atone- 
ment, KaTe(XXa-^/,[  70].  3.  liunsom  from  slavery,  Iv^emption, 
the  buying  back  again,  or  being  bought  back,  from  re  and  emo. 
4.  Satisfaction  of  a  Creditor's  claims  by  a  j  aynient  of  the  debt, 
'i'o  one  or  other  of  these  four  heads  all  the  numerous  forms 
and  exponents  of  Christ's  Mediation  in  St.  Paul's  writings  may 
be  referred.  And  the  very  number  and  variety  of  the  words 
or  j)eriphrases  used  by  liim  to  express  one  and  the  same  thing 
furnish  the  strongest  presumptive  proof,  that  all  alike  were 
used  metaphorically,  f  In  the  following  notation,  let  the  small 
letters  represent  the  r  .;*„  -  consequences,  and  the  Capitals 
the  eCTicient  causes  or  u.U(-  ents.  Whether  by  Causes  we 
mean  Acts  or  Ager.:  ia  i  fferent.  Now  let  X  signify  a 
Transcendent,  i.  e  ■  Ca  .«e  beyond  our  Comprehension  and 
not  within  the  sphere  .  '  t^nsible  experience  :  and  on  the  oth- 
er hand,  let  A.  H.  C.  and  D  represent,  each  some  one  known 
and  familiar  cans  »•*  "  rence  to  some  single  and  characteris- 
tic effect :  viz.  A  in  reference  to  k,  B  to  1,  C  to  m,  and  D  to 
n.  Then  I  say  X-\-k  I  m  n  is  in  different  places  expressed  by 
(or  as  =)  A+k;  B-j-l;  C+m;  D-f-n.  And  these  I  should 
call  metaphorical  Exponents  of  X.] 

Now  John,  the  beloved  Disciple,  who  leant  on  the  Lord's 
Bosom,  the  Evangelist  xara.  wvEufxa  i.  e.  according  to  the  Spir- 
it, the  inner  and  substantial  truth  of  the  Christian  Creed — 
John,  recording  the  Redeemer's  own  words,  enunciates  the 
F'act  itself,  to  the  full  extent  in  which  it  is  eimnciable  for  the 
human  mind,  simply  and  without  any  metaphor,  by  identifying 
it  in  kind  with  a  fact  of  hourly  occurrence — expressing  it,  1 
say,  by  a  familiar  fact  the  same  in  kind  with  that  intended, 
though  of  a  far  lower  dignity ; — by  a  fact  of  every  man's  ex- 
perience, known,  to  all,  yet  not  better  understood  than  the 
fact  described  by  it.  In  the  Redeemed  it  is  a  ra- generation  a 
birth,  a  spiritual  seed  impregnated  and  evolted,  the  germinal 


194 


AIDS    TO    HKVLECTIOM. 


f 


pri.Kiplf  .)f  a  higher  and  culuimg  Life,  of  a  Spiriluol  i.ifc  - 
tliut  is,  a  Life,  tlu^  ac-tualily  ».f  «1hcW  is  not  (Upcndcut  on  tl.e 
.naterial  body,  or  liu.itc.l  l.y  tin.  (.ircmnsUnccs  ami  procesHos 
inilispousable  to  its  organi/atiou  ami  subsistence.  Br.rfly,  it 
is  tbo  IHjrerenHiil  of  Inuuortality,  of  wbich  the  ass.m.lative 
,,ow«r  of  Faith  and  Love  is  the  Integrant,  and  the  Lile  m 
Christ  tlie  Intef;r(Uion. 

But  even  this  would  he  an  imperfect  statement,  it  we  onu  - 
ted  the  awful  truth,  that  besides  that  dissolution  of  our  earthly 
tabernacle  which  we  call  death,  there  is  another  death,  not  the 
mere  negation  of  life,  but  its  positive  Opposite.  And  as  there 
is  a  nwstery  of  Lite  and  an  assimilation  to  the  Prnic.ple  ot 
Life,  even  to  him  who  is  the  Life;  so  is  there  a  mystery  of 
Death  and  an  assimilation  to  the  Principle  of  KviU,x?.W 
•,avac<. !  a  fructifying  of  the  corrupt  seed,  of  which  Death  is  the 
germination.  Thus  the  regeneration  to  spiritual  hfc  is  at  the 
same  time  a  redemption  from  the  spiritual  death. 

Respecting  the  redemptive  act  itself,  and  the  D.vme  Agent, 
we  know  from  revelation  that  he  "was  made  a  cpuckening 
(^<.o.o.ou,/i/•c-».«A•^»ff)  Spirit;"  and  that  in  order   to  this  .t 
was  necessary,  that  God  sho.dd  b»  manifested  in  the  Acsh,  tha 
the  eternal  Word,  through  whom  and  by  whom  the  World 
(xotf^os,  the  Order,  Beauty,  and  sustaining  Law  of  visible  na- 
tures) was  and  is,  should  be  made  tlesh,  assume  our  humanity 
personally,  fulfil  all  rigliteousncss,  and  so  sufler  and  so  die  for 
us  as  in  dying  to  con(,uer  Death  for  as  many  as  should  receive 
him.     More  than  this,  the  mode,  the  possibility,  we  are  not 
competent  to  know.    It  is,  as  hath  been  already  observed  con- 
cerning the  primal  Act  of  Apostasy,  a  mystery  by  the  necessi- 
ty  of  the  subject-a  mystery,  which  at  all  events  it  will  be  time 
enough  for  us  to  seek  and  expect  to  understand,  when  we  un- 
derstand the  mystery  of  our  Natural  life,  and  its  conjunction 
with  mind  and  will  and  personal  identity.      Even  the  truths 
that  are  given  to  us  to  know,  we  can  know  only  through  faith 
in  the  spirit.    They  arc  spiritual  things  that  must  be  spiritual- 
ly discerned.    Such,  however,  being  the  means  and  the  effects 
of  our  Redemption,  well  might  the  fervent  Apostle  associate  it 


l-\ 


a  Spiritual  l.ifc — 
dcpcudciit  on  tlic 
ices  and  procesBos 
Htt'iu-e.  Brirrty,  it 
•h  the  assimilative 
f,  and  the   Lite  in 

eniciit,  if  we  oniit- 
ition  of  our  oarthly 
)ther  death,  not  the 
iitc.     And  as  there 

0  the  Principle  of 
then;  a  mystery  of 
C  of   Kvil  aix^iSaXTiS 

which  Death  is  the 
)iritual  life  is  at  the 
death. 

1  the  Divine  Agent, 
made  a  (luickeninf; 
in  order   to  this  it 

ted  in  the  flesh,  that 
y  whom  the  World 
Law  of  visible  na- 
ssume  our  humanity 
sufler  and  so  die  for 
ny  as  should  receive 
jsibility,  we  are  not 
ready  observed  con- 
slery  by  the  necessi- 
3vents  it  will  be  time 
rstand,  when  we  un- 
,  and  its  conjunction 
.      Even  the  truths, 
w  only  through  faith 
liat  must  be  spiritual- 
means  and  the  effects 
it  Apostle  associate  it 


AI'HOUI.'^M.S  ON  »)'IlllTi;  AI,  HKMOIDN. 


105 


with  whatever  was  eminently  dear  an<l  precious  to  eninij  ajid 
alllicted  Mortals,  and  (  where  no  expression  couliil.o  ronimen- 
Mirate,  no  sinj^le  title  Ik-  other  than  iniixrf.cl )  s(  ck  from  simili- 
ludo  of  eff'fd  to  desiril)e  tin-  superlative  boon  by  successively 
Uansferririp;  to  it,  as  by  a  superior  claim,  (he  name  of  each  sev- 
eral Act  and  Ordinance,  liabitually  coiuiected  in  the  minds  of 
all  his  Hearers  with  feelings  of  joy,  confidei\ce,  and  gratitiide. 

Do  you  rejoice  when  the  Atonement  n\ade  by  the  Priest 
has  removed  the  civil  stain  from  your  name,  restored  you  to 
your  privileges  as  a  Son  of  A]>raham,  and  replaced  you  in  the 
respect  of  your  Brethren  .'—Here  is  an  atonement  which  takes 
away  a  deeper,  worser  stain,  an  eating  Caiiker-sjtot  in  tht; 
very  heart  of  your  personal  Being!  This,  to  as  many  as  re- 
ceive it,  gives  the  privilege  to  become  the  Sons  of  (iod  (John 
i.  12),  this  will  admit  you  to  the  society  of  Angels,  and  ensure 
you  the  rights  of  Brotherhood  with  Spirits  made  perfect! 
(Ilcb.  xii.  22.)  Here  is  a  Sacrifice,  a  Sin-ortering  for  the 
whole  world:  and  an  High  Priest,  who  is  indeed  a  Mediator, 
who  not  in  type  or  shadow  but  in  very  truth  and  in  his  own 
right  stands  in  the  place  of  Man  to  God,  and  of  God  to  Man  ; 
and  who  receives  as  a  Judge  what  lie  ofl'ered  as  an  Advocate. 

Would  you  be  grateful  to  one  who  had  ransomed  you  from 
slavery  under  a  bitter  foe,  or  who  brought  you  out  of  Captivi- 
ty? Here  is  redemption  from  a  far  direr  slavery,  the  slavery 
of  Sin  unto  Death !  and  he,  who  gave  himself  for  the  ransom, 
has  taken  Captivity  Captive ! 

Had  you  by  your  own  fault  alienated  yourself  from  your 
best,  your  only  sure  friend?  Had  you,  like  a  Prodigal  cast 
yourself  out  of  your  Father's  House?  Would  you  not  love 
the  good  Samaritan,  who  should  reconcile  you  to  your  Friend? 
Would  you  not  prize  above  all  price  the  intercession,  that  had 
brought  you  back  from  Husks  and  the  tending  of  Swine,  and 
restored  you  to  your  Father's  Arras,  and  seated  you  at  your 

Father's  Table  ? 

Had  you  involved  yourself  in  a  heavy  debt  for  certain  gew- 
gaws, for  high-seasoned  meats,  and  intoxicating  drinks,  and 
glistening  apparel,  and  in  default  of  payment  had  made  your- 


1!)G 


AIDS  TO    HIlFLKC  TIO.V. 


Self  over  ns  a  hnndsinnn  to  a  liaitl  Creditor,  who,  it  wm  foro- 
knouii,  would  (uiCorcM*  the  houd  of  Jiidj;iiient  to  the  lasi  tittle  ! 
With  what  emotions  wouUl  you  not  receive  the  fjlad  tidings, 
that  a  stran,y;cr,  or  a  iViciiid  whom  in  the  days  of  your  wanton- 
ness you  liad  nefjlcrted  and  reviled,  had  paid  the  dkbt  for 
you,  liad  made  sATisKACTio.f  to  your  Creditor?  Jiut  you  have 
in(Mnied  a  debt  of  Death  to  the  Kvil  Natukk!  you  have  sold 
yourself  over  to  Sin!  and  relatively  to  yon,  and  to  all  your 
means  and  resources,  tho  Seal  on  the  Bond  is  the  Seal  of  Ne- 
cessity !  Its  stimp  is  the  Nature  of  Evil.  Hut  the  Stranger 
has  appeared,  the  forgiving  Friend  has  come,  even  the  Son  of 
(Jod  from  heaven :  and  to  as  many  as  have  faith  in  his  name, 
I  say — The  Debt  is  paid  for  you  !    the  Satisfaction  has  been 


made 


Now  to  simplify  the  argument  and  at  the  same  time  to  bring 
the  question  to  the  test,  wo  will  confine  our  attention  to  the  fig- 
ure last  mentioned,  viz.  the  satisfaction  of  a  Del>t.  Passing  by 
our  modern  Alogi  who  find  nothing  but  metaphors  in  either 
Apostle,  Ipt  us  suppose  for  a  moment  with  certain  Divines  that 
our  r>ord's  Words,  recorded  by  .lohn,  and  which  in  all  places 
repeat  and  assert  the  same  Analogy,  are  to  be  regarded  as 
metaphorical ;  and  that  it  is  t!ie  varied  expressions  of  St.  Paul 
that  are  to  be  literally  interpreted :  ex.  gr.  that  Sin  is,  or  in- 
volves an  infinite  Debt,  ( in  the  proper  and  law-court  sense  of 
the  word,  debt) — a  debt  owing  by  us  to  the  vindictive  Justice 
of  Cod  the  Father,  which  can  only  be  liquidated  by  the  ever- 
lasting mi?ery  of  Adam  and  all  his  posterity,  or  by  a  sum  of 
suffering  equal  to  this.  Likewise,  that  God  the  Father  by  his 
absolute  decree,  or  (as  some  Divines  teach)  through  the  ne- 
cessity of  his  unchangeable  Justice,  had  determined  to  exact 
the  full  sum  ;  which  must,  therefore,  be  paid  either  by  our- 
selves, or  by  some  other  in  our  name  and  behalf.  But  besides 
the  Debt  which  all  Mankind  contracted  in  and  through  Adam, 
as  a  Homo  Publicus,  even  as  a  Nation  is  bound  by  the  Acts  of 
its  Head  or  its  Plenipotentiary,  every  man  (say  these  Divines) 
is  an  insolvent  Debtor  on  his  own  score.  1.  this  fearful  pre- 
dicament the  Son  of  God  took  compassion  on  ^i  mkind,  and  re- 


APHORISMS    ON    RPiniTlMI-    nF.I.K. ION. 


107 


,  who,  it  \\i\i  forc- 
it  to  the  l.'tsi  tittle! 
c  the  glad  tidings, 
yn  of  your  wanton- 
paid  the  DKBT  tor 
or?  Jiut  you  havo 
rk!  you  have  sold 
)M,  and  to  all  your 
,  is  the  Seal  of  Ne- 
Htit  the  Stranger 
le,  even  the  Son  of 
a  faith  in  his  name, 
lisfaction  has  been 

same  time  to  brinj; 
attention  to  the  fij:;- 

I)el>t.  Passing  by 
nctaphors  in  either 
certain  Divines  that 

which  in  all  places 
to  be  regarded  as 
ressions  of  St.  Paul 
r.  that  Sin  is,  or  in- 
1  law-court  sense  of 
le  vindictive  Justice 
idated  by  the  ever- 
ity,  or  by  a  sum  of 
d  the  Father  by  his 
h)  through  the  ne- 
letermined  to  exact 
paid  either  by  our- 
)chalf.  But  besides 
and  through  Adam, 
ound  by  the  Acts  of 
(say  these  Divines) 

Ij  this  fearful  pre- 
an  M  jnkind,  and  re- 


solved to  pay  the  debt  for  us,  and  to  satisfy  tlie  divine  .lu^itice 
by  a  perfect  eijuivalent.  .U-eordingly,  l)y  a  strange  yet  strict 
comequtncc^  it  has  been  held  by  more  than  one  of  the.so  Di- 
vines, that  the  agonies  snflcred  l)y  Christ  were  «>(pial  in 
amount  to  the  sum  total  of  the  torments  of  all  Mankiiid  Iwro. 
and  h(!reafter,  or  to  the  infinite  del»t,  which  in  an  endless  suc- 
cession of  instalments  we  should  have  been  |)aying  to  the  di- 
vine Justice,  had  it  not  been  paid  in  full  by  th(!  Son  of  (lod 
incarnate  ! 

It  is  easy  to  say — O  but  f  do  not  hold  this,  or  we  <lo  not 
make  this  an  article  of  our  belief!  The  true  (juestion  is  :  Do 
jou  take  any  ])(irt  of  it :  and  can  you  reject  the  rest  w  ithout 
being  inconnrqunit  ?  Are  Debt,  Satisfaction,  Payment  in  full, 
Creditors'  Iiit;lits,  &c.  nomina  propria^  by  which  the  very 
nature  of  Kedemplion  and  its  occasion  is  expressed  ?  or  are 
they,  with  several  others,  figines  of  speech  for  the  purpose 
of  illustrating  the  nature  and  extent  of  the  coiisecjuences 
and  effects  of  the  redemptive  Act,  and  to  excite  in  the  receiv- 
ers a  due  sense  of  the  magnitude  and  manifold  o|)eration  of  the 
Hoon,  and  of  the  Love  and  gratitude  due  to  the  Kedeemcr? 
If  still  you  reply,  the  former  :  tken,  as  your  whole  theory  is 
grounded  on  a  notion  of  Juslicc,  I  ask  you — Is  this  Justice  a 
moral  Attribute  ?  But  Morality  commences  w  ith,  and  begins 
in,  the  sacred  distinction  between  Thing  and  Person  :  on  this 
distinction  all  Law  human  and  divine  is  grounded :  conse- 
quently, the  Law  of  Justice.  If  you  attach  my  idea  to  the 
tenn'Justice,  as  applied  to  (iod,  it  must  be  the  iamc  which  you 
refer  to  when  you  affirm  or  deny  it  of  any  other  personal 
Agent — save  only,  that  in  its  attribution  to  God,  you  speak  of 
it  as  unmixed  and  perfect.  For  if  not,  what  do  you  mean .' 
And  why  do  you  call  it  by  the  same  name  ?  I  may,  therefore, 
with  all  right  and  reason,  put  the  case  as  between  man  and 
man.  For  should  it  be  found  irreconcileable  with  the  Justice, 
which  the  Light  of  Reason,  made  Law  in  the  Conscience,  dic- 
tates to  Man,  how  much  more  must  it  be  incongruous  \v;th  the 
all-perfect  Justice  of  God  .' — Whatever  case  I  should  imagine 
would  be  felt  by  the  Reader  as  below  the  dignity  of  the  sub- 


198 


AIDS    TO    RKFl.KCriON. 


*j3.i-. 


jfot,  and  in  some  measure  jarring;  with  his  feelings:  and  in 
other  respects  the  more  familiar  the  case,  the  better  suited  to 
the  jnesent  purpose. 

A  sum  of  £  1000  is  owing  from  .Tam«>s  to  Peter,  for  which 
James  had  given  a  Bond  in  Judgment,     i'e  is  insolvent,  and 
the  Bond  is  on  the  point  of  being  carried  into  effect,  to  James's 
utter  ruin.     At  this  moment  Matthew  steps  in,  pays  Peter  the 
thousand  pounds  and  discharges  the  Bond,     la  this  case,  no 
man  would  hesitate  to  admit,  that  a  complete  so  tiff  action  had 
been  made  to  Peter.     Matthew's  &  1000  is  a  perfect  equiva- 
lent of  the  sum  James  was  bound  to  have  paid,  and  for  the  sum 
which  Peter  had  lent.     It  is  the  same  thing :  and  this  altogeth- 
er a  question  of  Things.    Now  instead  of  James  being  indebted 
te  Peter  for  a  sum  of  money,  which  (he  having  become  insol- 
vent) Matthew  pays  for  him,  we  will  put  the  case,  that  James 
had  been  guilty  of  the  basest  and  most  hard-hearted  ingrati- 
tude to  a  most  worthy  and  affectionate  Mother,  who  had  not 
only  performed  all  the  duties  and  tender  offices  of  a  mother, 
but  whose  whole  heart  was  bound  up  in  this  her  only  child-— 
who  had  foregone  all  the  pleasures  and  amusements  of  life  in 
watching  over  his  sickly  childhood,  had  sacrificed  her  health 
and  the  far  greater  part  of  her  resources  to  rescue  him  from 
the  consequences  of  his  follies  and  excesses  during  his  youth 
and  early  manhood  ;  and  to  procure  for  him  the  means  of  his 
present   Rank   and  Affluence— all   which  he  had   repaid  by 
neglect,  desertion,  and   open   profligacy.     Here  the  Mother 
stands  in  the  relation  of  the  creditor :  and  here  too  we  will 
suppose  the  same  generous  Friend  to  interfere,  and  to  perform 
with  the  greatest  tenderness  and  constancy  all  those  duties 
of  a  grateful  and  affectionate  Son,  which  James  ought  to  have 
performed.     Will  this  satisfy  the  Mother's  claims  on  James, 
or  entitle  him  to  her  Esteem,  Approbation  and  Blessing  ?     Or 
what  if  Matthew,  the  vicarious  Son,  should  at  length  address 
her  in  words  to  this  purpose  :  "  Now,  1  trust,  you  are  appeas- 
ed, and  will  be  henceforward  reconciled  to  James.  I  have  satis- 
fied all  your  claims  on  him.     1  have  paid  his  Debt  in  full :  and 
you  arc  too  just  to  require  the  same  debt  to  be  paid  twice 


.  *, 


APHORISMS    ON    SPIRITUAL    KELIU10N. 


19U 


"eolings :    and  in 
!  better  suited  to 

Peter,  for  which 
is  insolvent,  and 
effect,  i.o  James's 
n,  pays  Peter  the 
Id  this  case,  no 
!  satvif action  had 
1  perfect  equiva- 
1,  and  for  the  sum 
and  this  altogeth- 
es  being  indebted 
ing  become  insol- 
1  case,  that  James 
l-hearted  ingrati- 
ler,  who  had  not 
ices  of  a  mother, 
her  only  child — 
iements  of  life  in 
•ificed  her  health 
rescue  him  from 
during  his  youth 
the  means  of  his 
e  had   repaid  by 
hiere  the  Mother 
here  too  we  will 
•e,  and  to  perform 
f  all  those  duties 
lies  ought  to  have 
claims  on  James, 
nd  Blessing  ?     Or 
at  length  address 
t,  you  are  appeas- 
imes.  I  have  satis- 
Debt  in  full :  and 
to  be  paid  twice 


over.  You  will  therefore  regard  him  with  the  same  compla- 
cency, and  receive  him  into  your  presence  with  the  same  love, 
as  if  there  had  been  no  difference  between  him  and  you.  For 
i  have  made  it  up.''''  What  other  reply  could  the  swelling 
heart  of  the  Mother  dictate  tlian  this  ?  "  O  misery !  and  is  it 
possible  that  you  are  in  league  with  my  unnatural  child  to 
insult  me  ?  Must  not  the  very  necessity  oi  your  abandonment 
of  your  proper  sphere  form  an  additional  evidence  of  his  guilt  ? 
Must  not  the  sense  of  your  goodness  teach  me  more  fully  to 
comprehend,  more  vividly  to  feel  the  evil  in  him?  Must 
not  the  contrast  of  your  merits  magnify  his  Demerit  in  his 
Mother's  eye  and  at  once  recall  and  embitter  the  conviction  of 
the  canker-worm  in  his  soul  ?" 

If  indeed  by  the  force  of  Matthew's  example,  by  persuasion 
or  by  additional  and  more  inysterious  influences,  or  by  an  in- 
ward co-agency,  compatible  with  the  idea  of  a  personal  will, 
James  should  be  led  to  repent;  if  through  admiration  and  love 
of  this  great  goodness  gradually  assimilating  his  mind  to  the 
mind  of  his  benefactor,  he  should  in  his  ow  n  person  become  a 
grateful  and  dutiful  child — then  doubtless  the  mother  would  be 
wholly  satisfied  !  But  then  the  case  is  no  longer  a  question  of 
Things[lll],  or  a  matter  of  Debt  payable  by  another.  Never- 
theless, the  Eject, — and  the  reader  will  remember,  that  it  is 
the  effects  and  consequences  of  Christ's  mediation,  on  which  St. 
Paul  is  dilating — the  Effect  to  James  is  similar  in  both  cases, 
i.  e.  in  the  case  of  James,  the  Debtor,  and  of  James,  the  undu- 
tiful  Son.  In  both  cases,  James  is  Uberated  from  a  grievous 
burthen ;  and  in  both  cases,  he  has  to  attribute  his  liberation 
to  the  Act  and  free  grace  of  another.  The  only  difference  is, 
that  in  the  former  case  ( viz.  the  payment  of  the  debt  J  the 
beneficial  Act  is,  singly  and  without  requiring  any  re-action  or 
co-agency  on  the  part  of  James,  the  efficient  cause  of  his  libe- 
ration ;  while  in  the  latter  case  (viz.  that  of  Redemption)  the 
beneficial  Act  is,  first,  the  indispensable  Condition,  and  then^ 
the  Co-efficient. 

The  professional  Student  of  Tlieology  will,  perhaps,  under- 
stand the  different  positions  asserted  in  the  preceding  Argu- 


200 


AIDS    TO    REFLECTION. 


m 


i  '•'  >•■ 


M» 


ment  more  readily  if  they  are  presented  synopticaUy,  i.  e. 
brought  at  once  within  his  view,  in  ths  form  of  Answers  to 
four  Questions,  comprising  the  constitueui.  parts  of  the  Scrip- 
tural Doctrine  of  Redemption.  And  I  trust  that  my  Lay  Read- 
ers of  both  sexes  will  not  allow  themselves  to  be  scared  from 
the  perusal  of  the  following  short  catechism  by  half  a  dozen 
Latin  words,  or  rather  words  with  Latin  endings,  that  trans- 
late themselves  into  English,  when  I  dare  assure  them,  that 
they  will  encounter  no  other  obstacle  to  their  full  and  easy 
comprehension  of  the  contents. 

Synopsis  of  the  Constituent  Points  in  the  Doctrine  of  Re- 
demption^ in  Four  Questions,  with  correspondent  Jinsicers. 

QUESTIONS. 

L  Agens  Causator? 

2.  Actus  Causalivus? 

3.  Ktfectum  Causatuin  ? 

4.  Consequentia  ab  Ellecto  ? 


Who  (or  What)  is  the 


:r.t'j 


Answers. 

I.  The  Agent  and  Personal  Cause  of  the  Redemption  of 
Mankind  is — the  co-eternal  Word  and  only  begotten  Son  of 
the  Living  God,  incarnate,  tempted,  agonizing  {Agonistes 
aywvi^ojjLEvog),  crucified,  submitting  to  Death,  resurgent,  commu- 
nicant of  his  Spirit,  ascendent,  and  obtaining  for  his  Church 
the  Descent  and  Communion  of  the  Holy  Spirit,  tlie  Com- 
forter. 

IL  The  Causative  Act  is— a  spiritual  and  transcendent  Mys- 
tery, "that  passeth  all  understanding," 

III.  The  Effect  caused  is— the  being  born  anew  :  as  before 
in  the  flesh  to  the  World,  so  now  born  in  the  spirit  to  Christ. 

IV.  The  Consequents  from  the  Effect  are— Sanctification 
(rom  Sin,  and  Liberation  from  the  inherent  and  penal  conse- 
quences of  Sin  in  the  World  to  come,  with  all  the  means  and 
processes  of  Sanctification  by  the  Word  and  the  Spirit :  these 
Conscfjuents  being  the  same  for  the  Sinner  relatively  to  God 
and  his  own  Soul,  as  the  satisfaction  of  a  debt  for  a  Debtor 


,,\ 


synoptically,  i.  e. 
•in  of  Answers  to 
)arts  of  the  Scrip- 
liat  my  Lay  Read- 
to  be  scared  from 
I  by  half  a  dozen 
ndings,  that  trans- 
assure  them,  that 
leir  full  and  easy 


Doctrine  of  Re- 
ondent  Answers. 

? 

IS? 

turn  ? 

1  Effecto  ? 


le  Redemption  of 
Y  begotten  Son  of 
lizing  {Agonistes 
resurgent,  commu- 
ng  for  his  Church 
'  Spirit,  tlie  Com- 


transcendent  Mys- 

1  anew  :  as  before 
he  spirit  to  Christ, 
are — Sanctification 
t  and  penal  conse- 
all  the  means  and 
I  the  Spirit :  these 
relatively  to  God 
debt  for  a  Debtor 


APHORISMS    ON    SPIRiTUVI.    1!E1,U;  lOV. 


Jill 


relatively  to  his  Crodllor ;  as  (he  Siiciiiiciiil  iil.;acmciU  luade 
In-  the  Priest  for  the  Transgressor  of  the  Mosaic  Law;  as  tlu; 
reconciliation  to  an  alienated  Parent  for  a  Son  who  had  es- 
tranged hiniselt"  from  his  Father's  house  and  presence  ;  and  us 
a  redemptive  Ransom  for  a  Slave  or  Captive. 

Now  I  complain,  tliat  this  metaphorical  Naming  of  the 
transcendent  Causative  Act  through  the  medium  of  its  proper 
ed'ccts  from  Actions  and  Causes  of  familiar  occurrence  connect- 
ed witli  the  former  by  similarity  of  Result,  has  been  mistaken 
for  an  intended  designation  of  the  essential  character  of  the 
Causative  Act  itself;  and  that  thus  Divines  have  interpreted 
lie  omni  what  was  spoken  de  singula,  and  magniiied  a  partitd 
equation  into  a  total  identity. 

I  will  merely  hint,  to  my  more  learned  readers,  and  to  the 
professional  Students  of  Theology,  that  the  origin  of  this  error 
is  to  be  sought  for  iu  the  discussions  of  the  Greek  I-'athers, 
and  (at  a  later  period)  of  the  Schoolmen,  on  the  obscure  and 
abysmal  subject  of  the  Divine  A-seily,  and  the  distinction  be- 
tween the  'h'-nX-niJ.a  and  the  l^o-oXr,,  i.  e.  the  absolute  Will,  as  the 
universal  Ground  of  all  Being,  and  the  Election  and  purpose 
of  God  in  the  personal  Idea,  as  the  Father.  And  this  View 
would  have  allowed  me  to  express  (what  I  believe  to  be)  the 
true  import  and  scriptural  idea  of  Redemption  in  terms  much 
more  nearly  resembling  those  u?ed  ordinarily  i)y  the  Calvinis- 
tic  Divines,  and  with  a  conciliative  shoio  of  coincidence.  But 
tliis  motive  was  outweiglicd  by  the  ronoction,  that  I  could  not 
rationally  have  expected  to  be  understood  by  those,  to  whom 
I  most  wish  to  be  intelligible  :  et  si  non  vis  intelligi,  cur  vis 

legi  ? 

N.  B.     Not  to  countervenc  the  purpose  of  a  Synopsis,  I 

have  detached  the  confirmative  or  explanatory  remarks  from 
the  Answers  to  Questions  II.  and  III.  and  place  theni  below 
as  Scholia.  A  single  glance  of  the  eye  will  enable  the  read- 
er to  re-connect  each  with  the  sentence  it  is  supposed  to  fol- 
low. 


« >i  Hi*  rg-  r^'>a-.»^>-;  ■-^^^j^m-'^  "^  -t^.-^-^ 


2(12 


AIDS   TO    KEFLFXTION. 


#  1^' 


Scholium  to  Ans.  II. 
Nevertheless,  the  fact  or  actual  truth  huviiif;  been  assured 
to  us  by  Revelation,  it  is  not  impossible,  by  steadfast  medita-^ 
tion  on  tlic  idea  and  soper-natuial  characte*-  of  a  personal 
Will,  for  a  mind  spiritually  disciplined  to  satisfy  itself,  that 
the  redemptive  act  supposes  (and  that  our  redemption  is  even 
negatively  conceivable  only  on  the  supposition  of)  an  Agent  who 
can  at  once  act  on  the  Will  as  an  exciting  cause,  quasi  ab  extra  ; 
and  in  the  Will,  as  the  condition  of  its  potential,  and  the 
grouml  of  its  actual,  Being. 

Scholium  to  Ans.  III. 
Where  two  subjects,  that  stand  to  each  other  in  the  relatior* 
of  antithesis  (or  contradistinction)  are  connected  by  a  middle 
term  common  to  both,  the  sewsc  of  this  middie  term  is  indiffer- 
ently determinable  by  either  :  the  preferability  of  the  one  or 
the  other  in  any  given  case  being  decided  by  the  circumstance 
of  our  more  frequent  experience  of,  or  greater  familiarity  with, 
the  Tei-m  in  this  connexion.      Thus,  if  1  put  Hydrogen  and 
Oxygen  Gas,  as  opposite  Poles,  the  term   Gas,  is  common  to 
both  ;  and  it  is  a  matter  of  indifferenc  ,  by  which  of  the  two 
bodies  I  ascertain  the  sense  of  the  Term.     But  if  for  the  con- 
joint purposes  of  connexion  and  con-trast,  I  oppose  transparent 
crystalized  Alumen  to  opake  derb  {unchrystalized)  Alumcn; 
it  may  easily  happen  to  be  far  more  convenient  for  me  to  show 
the  sense  of  the  middleterm,  i.  e.  Alumen,  by  a  piece  of  Pipe- 
clay than  by  a  Sapphire  or  Ruby  ;  especially,  if  I  should  be  de- 
scribing the  beauty  and  preciousness  of  the  latter  to  a  female 
Peasant,  or  in  a  District,  where  a  Ruby  was  a  rarity  which  the 
Fewest  only  had  an  opportunity  of  seeing.  This  is  a  plain  rule 
of  common  Logic  directed  in  its  application  by  Common  Sense, 
Now  let  us  apply  this  to  the  case  in  hand.     The  iwo  oppo- 
sites  here  are  Flesh  and  Spirit,  this  in  relation  to  Christ,  that 
in  relation  to  the  World :    and  these  two  Opposites  are  con- 
nected by  the  middle  term.  Birth,  which  is  of  course  common 
to  both.     But  for  the  same  reason,  as  in  the  instance  last-men- 


APHORISMS    ON    SPIRITUAL    RKMUION. 


203 


iviiif^  been  assund 
f  steadfast  medita-^ 
iter  of  a  personal 
satisfy  itself,  that 
edeniplion  is  even 
nof)  an  Agent  who 
ise,  quasi  ah  extra  ; 
potential,  and  the 


iher  in  the  relation 
lected  by  a  middle 
Aie  term  is  indiffer- 
ility  of  the  one  or 
)y  the  circumstance 
ter  familiarity  with, 
put  Hydrogen  and 
Gas,  is  common  ta 
^  which  of  the  two 
But  if  for  the  con- 
oppose  transparent 
tjstalised)  Aiumcn; 
lent  for  me  to  show 
by  a  piece  of  Pipe- 
ly,  if  I  should  bede- 
le  hitter  to  a  female 
3  a  rarity  which  the 
This  is  a  plain  rule 
by  Common  Sense- 
id.  The  iwo  oppo- 
tion  to  Christ,  that 
Opposites  are  con- 
s  of  course  common 
c  instance  last-men- 


tioned, the  interpretation  of  the  cominnn  term  is  to  be  ascer- 
tained from  its  known  sense,  in  the  more  familiar  connexion — 
Hirth,  namely,  in  relation  to  our  natural  life  and  to  the  Organ- 
ized Body,  by  which  we  belong  to  the  present  World.    What- 
ever the  word  signifies  in  this  connexion,  the  same  csaenlialhf 
(in  kitid  though  not  in  dignity  and  value)  must  be  its  signifi- 
cation in  the  other.     How  else  could  it  be  (what  yet  in  this 
text  it  undeniably  ts),  the /mncfitm  indifferens  or  nnla  commu- 
nis, of  the  Thesis  (Flesh:    the  World)  and  the  Antithesis 
( Spirit :  Christ)?     We  might,  therefore,  supposing  a  w liter  to 
have  been  speaking  of  River-water  in  distinction  from  Rain- 
water, as  rationally  protend  that  in  the  latt<M-  phrase  the  term, 
Water,  was  to  be  understood  metapborirally,  as  that  the  word, 
Birth,  is  a  metaphor,  and  "  means  only  "  so  and  so,  in  the  Cos- 
pel  accordinp'  to  St.  John. 

There  is,  I  am  aware,  a  numerous  and  powerful  Party  in 
our  church,  so',  numerous   and  i>owcrful  as  not  seldom  to  be 
entitled  the  Cliu.ch,  who  hold  and  publicly  teach,  that  "  Re- 
generation is  only  Baptism."     Nay,  the  Writer  of  the  Article 
on  the  Lives  of  Scott  and  Newton  in  our  ablest  and  most  re- 
spectable Review,  is  but  one  among  many  who  do  not  hesi- 
tate to  brand  the  contrary  opinion  as  heterodoxy,  and  schis- 
matical  superstition.     I  trust,  that  I  think  as  seriously,  as  most 
men,  of  the  evil  of  Schism ;  but  with  every  disposition  to  pay 
the  utmost  deference  to  an  acknowledged  majority,  including, 
it  is  said,  a  very  large  proportion  of  the  present  Dignilaries  of 
our  Church,  1  cannot  but  think  it  a  sufficient  roply,  mat  if  Re- 
generation means  baptism.  Baptism  must  mean  rej^eBeration : 
and  this  too,  as  Christ  himself  has  declared,  a  regeneration  in 
the  Spirit.     Now  I  would  ask  these  Divines  tins  simple  ques- 
tion.     Do  they  bd       ngly  suppose  a  spiiitual  rogenerativ'e 
power  and  agency         ring  in  or  accompanying  the  sprinkling 
a  few  drops  of  wat.     on  an  infant's  face  ?     They  -annot  evade 
the  question  by  ?  \  mg  that  Baptism  is  a  type  or  sign.     For 
liiis  would  be  to      t-pliant  their  own  assertion,  that  Regenera- 
tion  means    Bm.nism,  by    the   contradictory   admission,  that 
Regeneration  i     '-.c  significatum,  of  which  Baptism  is  the  sig- 


201 


AIDS    TO     nFFI.KC'TION. 


T|   ti] 


i^m 


iiiCicant.  Unless,  indeed,  tlioy  would  incur  the  absurdity  ol" 
saving,  that  logeneiation  is  a  type  of  iee;eneiation,  and  Bap- 
tism a  type;  of  itself — or  that  liaptisni  only  means  Haptism ! 
And  this  indeed  is  the  plain  oonsecpience,  to  which  they  niic;ht 
be  driven,  should  they  answer  the  above  (juestion  in  the  nega- 
tive. 

But  if  their  answer  be.  Yes !  we  do  suppose  and  believe 
this  etficicncy  in  the  baptismal  act — 1  have  not  another  word 
to  say.  Only,  perhaps,  1  might  be  permitted  to  express  a 
hope,  that  for  consistency's  sake  tliey  would  speak  less  slight- 
ingly of  tlie,  insufflatioii  and  extreme  unction  used  in  the  Komish 
Church  :  notwithstanding  the  nut  e;isily  to  be  answered  argu- 
ments of  our  Christian  Mercury,  the  all-elo([tient  Jeremy  Tay- 
lor, respecting  the  latter, — "  which,  since  it  is  used  when  the 
man  is  above  half  (kad.  when  he  can  exercise  no  aci  of  under- 
standing, it  Duisl  needs  he  nulhivs;.  For  no  rational  man  can 
tliink,  that  any  ceremony  can  make  a  spiritual  change  with- 
out a  spirittial  act  of  hi)n  Ihat  ?s  lo  be  changed ;  nor  that  it 
can  work  by  way  of  nature,  or  l>y  charm,  hut  morally  and  af- 
ter the  manner  of  reasonable  creatures.'''' 

Taylor's  Episl.  Dedic.  to  his  Holy  Dying,  p.  6, 

It  is  too  obvious  to  rcMjuire  suggestion,  that  these  words 
here  quoted  apply  with  yet  greater  I'crce  and  propriety  to  the 
point  in  question;  as  the  l)abc  is  an  unconscious  subject,  which 
the  dying  man  need  not  be  supposed  to  be.  My  avowed  con- 
victions respecting  Regeneration  with  the  spiritual  baptism,  as 
its  Condition  and  Initiative,  (Luke  iii.  IG;  Mark  i.  b;  Matt, 
iii.  11),  and  of  which  the  sacramental  Rite,  the  Baptism  of 
John,  w-as  appointed  by  Christ  to  reraain  as  the  Sign  and  Fig- 
ure; and  still  more,  perhaps  my  belief  respecting  the  Mystery 
of  the  Eucharist,  ( concerning  which  I  hold  the  same  opinions 
as  Bueer,  Strype's  Life  of  Archb.  Cranmer,  Appendix),  Peter 
Martyr,  and  presumably  Cranmer  himself — these  convictions 
and  this  belief  will,  1  doubt  not,  be  deemed  by  the  Orthodox 
dc  more  Grolii,  who  improve  the  letter  of  Arminius  with  the 
spirit  of  the  Socini,  sufficient  data  to  bring  me  in  guilty  of  ir- 
rational and  superstitious  Mysticism.     But  1  abide   by  a  max- 


APHORISMS    ON    Si'ir'Tt'.AI,    RKf.K,  tO  V. 


'205 


ir  the  absurdity  ol' 
iieiatioii,  aiid  Uap- 
y  means  Baptism ! 
>  which  they  niic;hl 
estion  in  the  ncga- 

ppose  and  believe 
not  another  word 
tted  to  express  a 
1  speak  less  slif!;ht- 
iised  in  the  Romish 
)e  answered  argu- 
[iient  Jeremy  Tay- 
is  used  when  the 
sc  no  aei  of  under- 
')  ralional  man  can 
itual  change  with- 
tngcd ;  nor  that  it 
ut  morally  and  af- 

Holy  Dyings  p.  6. 
,  that  tliese  words 
lid  propriety  to  the 
ious  subject,  which 
My  avowed  con- 
piritual  baptism,  as 

Mark  i.  8 ;  Matt. 
te,  the  Bapti^^nl  of 
)  the  Sign  and  Fig- 
ectiiig  the  Mystery 
.  the  same  opinions 
,  Appendix),  Peter 
—these  convictions 
d  by  the  Orthodox 
Arminius  Avith  the 

me  in  guilty  of  ir- 

I  abide   by  a  max- 


im, which  1  learnt  at  an  early  period  of  my  theological  studies, 
from  Benedict  Spinoza.  Where  the  Alternative  lies  between 
the  Absurd  and  the  Incomprehensible,  no  wise  man  can  be  at 
a  loss  which  of  the  two  to  prefer.  To  be  called  irrational,  is  a 
trifle:  to  be  so,  and  in  matters  of  religion,  is  far  otherwise: 
and  whether  the  irrationality  consists  in  men's  believing  (t.  e. 
m  having  persuaded  themselves  that  they  believe)  against 
reason,  or  imthout  reason,!  have  been  early  instructed  to  con- 
sider it  as  a  sad  and  serious  evil,  pregnant  with  mischiefs,  po- 
litical and  moral.  And  by  none  of  my  numerous  Instructors 
so  impressively,  as  l)y  that  great  and  shining  Light  of  our 
Church  in  the  aera  of  her  intellectual  s})lendour.  Bishop  Jeremy 
Taylor:  from  one  of  whose  works,  and  that  of  especial  authori- 
ty for  the  safety  as  well  as  for  the  importance  of  the  ))riuciple, 
inasnuich  as  it  was  written  exj)ressly  ad  popidum,  I  will  now, 
both  for  its  own  intrinsic  worth,  and  to  relieve  the  attention, 
wearied,  perhaps,  by  the  length  and  argumer.talive  character 
of  the  preceding  discuHHion^  interpose  the  following  Aphorism. 


AI'IIOHJ8M  XX. 


JEll.  TAYLOR. 


Whatever  ir.  .iiiilnst  right  reason,  that,  no  faith  can  oblige 
us  to  believe,  ^"ur  though  lieason  is  not  the  positive  and  af- 
fumativc  measure  of  our  faith,  and  our  faith  ought  to  be  larger 
than  our  (".SYKrw/fr/yccj  Reason,  (ticc  p.  1  JO)  and  take  something 
into  her  heart,  that  Reason  can  never  tajie  into  her  eye;  yet 
in  all  our  creed  there  can  be  nothing  against  reason.  If  Rea- 
son justly  contradicts  an  arti  le,  it  is  not  of  the  household  of 
Faith.  In  this  there  is  no  difliculty,  but  that  in  practice  we 
take  care  that  we  do  not  call  that  Reason,  which  is  not  so  (see 
p.  110,  111,  142).  For  although  Reason  is  a  right  Judge[78], 
yet  it  ought  not  to  pass  sentence  in  an  enquiry  of  faith,  luitil 
all  the  information  be  brought  in  ;  all  that  is  within,  and  all  that 
is  without,  all  that  is  above,  and  all  that  is  below  ;  all  that  con- 
cerns it  in  experience  and  all  that  concerns  it  in  act ;  whatso- 
ever is  of  pertinent  observation  and  whatsoever  is  revealed. 
For  else  Reason  may  argue^very  v.cll  and  yet  conclude  falsely. 
It  may  conclude  well  in  Logic,  and  yet  infer  a  false  proposition 


i06 


AIDS   TO    REFLECTION. 


in  'IMieolosy  (p.  110,  line  27).  But  when  our  Judge  is  fully 
iuul  truly  informed  in  all  that,  whcnro  she  is  to  mako  her 
Judf^iiient,  wo  may  safely  folln.v  her  wiiithLTSOf  ver  she  invites 
us. 

APIIOKISM  XXr.  JER.  TAYMin. 

lie    that  s}»eaks   against   his    own   Reason,   speaks  against 

his   own    Conseienee:   and   therefore   it   is  certain,   no    man 

serves  God  with  a  good  consi-iente,  who  serves  him  against 

iiis  reason. 

APIIOUISM  XX IT.  TMK  SAsn?. 

By  the  eye  of  Reason  through  the  telescope  of  Faith,  i.  e. 
Revelation,  we  may  see  what  \sithout  tills  telescoj)e  we  could 
never  have  known  to  exist.  But  as  one  that  shuts  the  eye 
hard,  and  with  violence  curls  the  eye-lid,  forces  a  phantastic 
fire  from  the  chrystalline  humour,  and  espies  a  light  that  never 
shines,  and  sees  thousands  of  little  lires  that  never  burn ;  so  is 
he  that  binds  the  eye  of  Reason,  and  pretends  to  see  by  an 
eye  of  Faith.  He  makes  little  images  of  Notions,  and  some 
atoms  dance  before  him  ;  but  he  is  not  guided  by  (he  light,  nor 
instructed  by  the  proposition,  but  sees  like  a  man  in  his  sleej). 

Lv    NO    CASE  CAN    THUE    ReASON  ANU    A    HIGHT  FaITH    OPPOSE 
EACH   OTHER.  ;  , 

NOTE  PREFATORY  TO  APHORISM  XXIII. 
Less  on  my  own  account,  than  in  the  hope  of  fore-arming 
m^  youthful  friends,  I  add  one  other  Transcript  from  Bisliop 
TM*U>r,  as  from  a  Writer  to  whose  name  no  taint  or  suspicion 
of  Calvinistic  or  schismatical  tenets  can  attach,  and  for  the  pur- 
{)Ose  of  8ofteniftji;  the  offence  which,  I  cannot  but  foresee,  will 
bti  taken  at  the  positions  asserted  in  paragraph  the  first  ol 
Aphorism  V"II.  p  i  iT  and  the  documental  proofs  of  the  same 
in  p.  1.'30,  .  ;l  :  md  fUJs  by  a  formidable  party  composed  of 
men  o««en8it*i«'  of  tfe^  most  dissimilar  Creeds,  regular  Church- 
Divines,  voter  orthtwioK  by  a  great  majority  of  suffrages,  anH 
the  so-called  V  f«*e-thit4«*ng  Christians,  a«wl  Unitarian  Diviner- 
it  is  the  former  .-iass  mm.  tijat  J  wish  to  conciliate:  so  far  at 


wr. 


AIMIORISMH    ON    Sl'IRITUAb    REMtilON. 


207 


en  our  Judge  is  fully 
slip  is  to  mako  hci 
hfisof vcr  she  invites 


JK.R.  TAVI.olt. 

•ason,   speaks  against 

is  certain,    no    man 

10  serves  him  against 

'.  THK  SASffi. 

Ifscopc  of  Faith,  i.  e. 
is  telescope  we  could 
nc  that  shuts  the  eye 
d,  forces  a  phantastic 
pies  a  light  that  never 
hat  never  burn ;  so  is 
)retends  to  see  by  an 
of  Notions,  and  some 
uided  by  the  light,  nor 
kc  a  man  in  his  sleej). 
KiGHT  Faith   opi'osk 

RISM  XXIII. 

[>  hope  of  fore-arming 
ranscript  from  Bishop 
c  no  taint  or  suspicion 
[ittach,  and  for  the  pur- 
annot  but  foresee,  will 
paragraph  the  first  of 
tal  proofs  of  the  same 
lie  party  composed  of 
•eeds,  regular  Church- 
ority  of  suffrages,  anfl 
aiad  Unitarian  Diviner- 
to  «©nciliate :  so  far  at 


least  as  it  may  be  done  by  removing  the  aggravation  of  novclti/ 
from  the  ollensive  article.     And  surely  the  siniple  rc-asser- 
tion  of  one  of  "the  two  great  things,"  which  Bishop  Taylor 
could  assert  as  a  fact,  which,  he  took  for  granted,  no  Christian 
would  think  of  controverting,  should  at  least  be  controverted 
without   bitterness  by  his  successors  in   the   Church,      'i'hat 
which  was  perfectly  safe  and  orthodox  in   1657,  in  the  judg- 
ment of  a  devoted  Royalist  and  Episcopalian,  must  be  at  most 
hut  a  venial  heterodoxy  in  1H25.     For  the  rest,  I  am  prepared 
to  liear  in  ans\\er — what  has  already  been  so  often,  and   with 
such  theatrical  effect  diopt,  as  an  exliiigimher,  on  my  argu- 
ments— the  famous  concluding  period  of  one  of  the  chapters  in 
I'aley's  Moral  and  Political   Philosophy,  declared  by  Dr.  Parr 
the  Jinest  prose  passage  in  English  liiterature.     Be  it  so !    I 
bow  to  so  gr(  at  an  authority.    But  if  the  learned  Doctor  would 
impose  it  on  me  as  the  truest  as  well  as  the  finest,  or  ex])ect 
me  to  admire  the  Logic  c(iuully  with  the  Rhetoric — acfiiiraiiai. 
1  start  off!    As  I  have  b(?en  unenglish  enough  to  find  in  Pope's 
tomb-epigram  on  Sir  Isaac  Newton  nothing  better  than  a  gross 
and  wrongful  falsehood  conveyed  in  an  enormous  and  irreve- 
rent hyperbole ;    so  with  regard  to  this  passage  in  question, 
free  as  it  is  from  all  faults  of  taste,  I  have  yet  the  hardihood  to 
confess,  that  in  the  sense  in  which  the  words  discover  ami 
prove,  are  here  used  and  intended,  I  am  not  convinced  of  the 
truth  of  the  principle,  (that  he  alone  discovers  who  proves), 
and  1  question  the  correctness  of  the  particular  case,  brought 
as  instance  and  confirmation,     I  doubt  the  validity  of  the  as- 
sertion as  a  general  rule ;   and  I  deny  it,  as  applied  to  mattens 
o( faith,  to  the  verities  of  religion,  in  the  belief  of  which  there 
must  always  be  somewhat  of  moral  election,  "an  act  of  the 
^Hll  in  [it  as  well  as  of  the  Understanding,  as  much  love  in 
it  as  discursive  power.     True  Christian  Faith  must  have  in  it 
something  of  in-evidence,  something  that  must  be  made  up  by 
duty  and  by  obedience." — Taylor's  Worthy  Communicant,  p. 
160.     But  most  readily  do  I  admit,  and  most  fervently  do  I 
contend,  that  the  Miracles  worked  by  Christ,  both  as  miracles 
and  as  fulfilments  of  prophecy,  both  as  signs  and  as  wonders. 


t 


208 


Aiost  TO  keki,m;tion. 


■i 


luadc  plain  discovery,  aiu)  gave  uiit|iKslionahlc  proof,  of  his 
divine  character  and  authority  ;  tliat  they  were  to  the  whoh- 
Jewish  nation  true  and  appropriate  evidences, that  Iff;  was  in- 
(U'ed  come  who  had  |)i  oniised  and  dechired  to  their  Forefa- 
thers, liehohl,  your  God  will  come  witii  vengeance,  {Matt.  x. 
31,  Luke  \ii.  49),  even  God  a  recompense!  Ifi:  will  come 
and  save  you!  {Isaiah  xxxv.  4,  compared  with  Matt.  x.  34, 
and  Luke  xii.  49. )  1  receive  them  as  proofs,  therefore,  of  the 
truth  of  every  word,  which  he  taught  who  was  himself  Thr 
Woiio  :  and  as  sure  evidences  of  the  final  victory  over  death 
and  (.f  the  life  to  come,  in  that  they  were  manifestations  of 
JliM,  who  said:  I  am  the  Ue»urrecliun  and  the  Life  ! 

The  obvious  inference  from  the  passage  in  cjuestion,  if  not 
its  express  import,  is:  Miracuhi  c.r;^f/T»H-»/o  cnfm  esse,  qiw) 
soh>  prohandum   erat.  Homines  non,  pecudum  instar,  omnino 
peritiiros  es.^e.     Now  this  doctrine  i  hold  to  he  altogether  al- 
ien from    the  spirit,  and   without  authority  in  the    letter,  of 
Scripture.     1  can  recall  nothing  in  tl.e  history  of  human  Re- 
litf,  that  should  induce  me,  1   hnd  nothing  in  my  own  moral 
Heing  that  cnal)les  me,  to  undci  stand  it.    I  can,  however,  per- 
fectly well  understand,  the  readiness  of  those  Divines  in  hoc 
Paleii  Dictum  ore  plcno  jurare,  cpii  nihil  aliud  in  toto  Evan- 
gelio  invenire  jmsse  j)rofitcntur.    The  most  un(|ualificd  admira- 
tion of  this  superlative   passage   1  fuid  perfectly   in  character 
for  those,  who  while  Sociniani.sm  and   IJltra-Socinianism   are 
spreading  like  the  roots  of  an  Elm,  on  and  just  below  the  sur- 
face, through  the  whole  land,  and  here  ami  there  at  least  have 
even  dipt  under  the  garden-fence  of  the  Church,  and  blunt  the 
edge  of  the  Labourer's  spade  in  the  gayest  parlerre.s  of  our 
Baal-hamon,  {Sol.  Song,  viiL  1 1 )— who,  while  Heresies,  to 
wliich  the  Kramers  and  Compilers  of  our  Lituigy,  Homilies  and 
Articles  would  have  refused  the  very  name  of  Christianity, 
meet  their  eyes  on  the  List  of  Religious  Denominations  for 
every  City  and  large  Town  throughout  the  kingdom— can  yet 
congratulate  theinselves  with  Dr.  Paloy  (in  his  Evidences) 
that  the  Rent  has  >wl  reached  the  foundation— i.  e.  that  the 
Corruption  of  Man's  Will ;  that  the  responsibility  of  man  in 


APHORISMS  ON  SPIRI'ri'AL  REMGIOV. 


209 


lonablc  |)ioof,  of  his 
^  wt'io  to  the  \\hol(' 
ices, lli:it  IfK  was  in- 
red  to  their    Forela- 
,en{j;eaiicc,  ( Mutt.  \. 
ise!     JIe  will  come 
(1  with    Matt.  X.  34, 
ntfs,  therefore,  of  the 
ho  was  himself  'I'Hr 
al  victory  over  death 
;re  manifestations  of 
nd  the  Life  ! 
jre  in  question,  if  not 
vnto  crucis  esse,  qito 
udiim  instar,  omnino 
1  to  he  altoa;ether  al- 
rity  in  the    letter,  of 
listory  of  human  Re- 
iig  in  my  own  moral 
I  can,  however,  per- 
those  Divines  in  hoc 
il  aliud  in  toto  Evan- 
st  un(|uaUfied  admira- 
lerfectly   in  cliaracter 
Jltra-Socinianism   are 
id  just  hek)w  the  sur- 
nd  there  at  least  have 
Church,  and  blunt  the 
yest  parterres  of  our 
o,  while  Heresies,  to 
Liturgy,  Homilies  and 
name  of  Christianity, 
us  Denominations  for 
the  kingdom— can  yet 
y  (in  his  Evidences) 
dation—i.  e.  that  the 
sponsibility  of  man  in 


any  sense  in  which  it  is  not  equally  predicahle  of  Dogs  and 
Horses  ;  that  the  Divinity  of  our  Lord,  and  even  ins  pre-cxis- 
tence;  that  Sin, and  Redemption  through  the  merits  of  Christ; 
and  Grace;  and  the  especial  aids  of  the  Spirit;  and  the  effica- 
cy of  Prayer;  and  the  subsistency  of  the  Holy  (ihost;  may  all 
be  extruded  without  breach  or  rent  in  the  Essentials  of  (Chris- 
tian Faith ! — that  a  Man  may  deny  and  renounce  them  all,  and 
remain  n  fundamental  Christian,  notwithstanding!  But  there 
are  many  that  cannot  keep  up  with  Latitudinarians  of  such  a 
stride :  and  I  trust,  that  the  majority  of  serious  Believers  are 
in  this  predicament.  Now  for  all  these  it  would  seem  more 
in  character  to  be  of  Bishop  Taylor's  opinion,  that  the  Belief 
in  question  is  presupposed  in  a  convert  to  the  Truth  in  Christ, 
but  at  all  events  not  to  circulate  in  the  great  whispering  galle- 
ry of  the  Ueligious  Public  suspicions  and  hard  thoughts  of 
those  who,  like  myself,  are  of  this  opinion  !  who  do  not  dare 
decry  the  religious  instincts  of  Humanity  as  a  baseless  dream ; 
who  hold,  that  to  excavate  the  ground  under  the  faith  of  all 
mankind,  is  a  very  questionable  method  of  building  up  our 
laith,  as  Christians ;  who  fear,  that  instead  of  adding  to,  they 
should  detract  from  the  honor  of  the  Incarnate  Word  by  dis- 
paraging the  light  of  tlie  Word,  that  was  in  the  beginning,  and 
which  lightcth  everi)  man  ;  and  who,  under  these  convictions, 
can  tranquilly  leave  it  to  be  disputed,  in  some  new  "Dialogues 
in  the  Shades,"  between  the  fathers  of  the  Unitarian  Church 
on  one  side,  and  Maimonides,  Moses  Mendelsohn,  and  Lessing 
on  the  other,  whether  the  famous  passage  in  Paloy  docs  or 
does  not  contain  three  dialectic  flaws,  Petitio  principii,  Argu- 
mentum  in  circulo,  and  Argumentum  contra  rem  a  premisso  rem 
ipsam  includente. 

Yes  !  fervently  do  I  contend,  that  to  satisfy  the  Understand- 
ing, that  there  is  a  Future  State,  was  not  the  specific  Object  of 
the  Christian  Dispensation ;  and  that  neither  the  Belief  of  a 
Future  State,  nor  the  Rationality  of  this  belief,  is  the  exclu- 
sive Attribute  of  the  Christian  Religion.  An  essential,  a  fun- 
damental, Article  of  all  Religion  it  is,  and  therefore  of  the 
Christian  ;   but  otherwise  than  as  in  connexion  with  the  Sal- 

*27 


«t 


4 


^    t 


»•'  > 


210 


K\m    TO    RKri.E'TKIN. 


If  "W 


■ftV- 


vuliou  of  Munkiiul  fron.  the  terrors  of  that  State  amonj,  the 
:  ^lial  Articles,.-.,/^.,  to  the  Csp..  Creed  i^^^^^ 
stance  hy  which  it  is  co«/,«-.listi..pu.shed  from  the  Crctd  o 
Tre  Lions  Jew)  I  do  not  place  it.  And  bef<.re  sentence  is 
laHC^d  ^d  .ne,as  he.e.odox,  on  this  ,ronnd,  let  not  my 
J  2  8  forget,  who  it  was  that  assured  us,  that  it  a  n.an  d.d  not 
b^  ie  e  i  a  s  ate  of  retribution  after  death,  previously  and  on 
tjher    grounds,  "neither    would   he   believe,  though   a  n.an 

should  be  raised  from  the  dead."  ^     ,     ,  ,  .  ,„  ».v 

Acain,  1  an.  questioned  as  to  my  proofs  o(  a  future  state     y 
,„en  who  are  so  far,  and  on/,  so  iar,  proiessed  l-heve^  tha 
thev  admit  a  Cod,  and  the  existence  ot  a  Law  from  God  .  I 
've  tl :   and  the  Questioners  turn  from  me  wub  a  scoO  or 
Sedulous  smile.     Now  should  oti>ers  of  a  less  sca^  Creed 
infer  the  weakness  of  the  reasons  ass>,ned  t>y  "-  '•"•"  ^ 
failure  in  cor^vincin,  //<e«cmen  ;  may  1  not  remmd  them  JV  ho 
it  was,  to  whom  a  similar  .,uestion  was  proposed  hymen  ot 
the    ame  class?     But  at  all  events  it  will  be  enough  or  my 
wnTpport  to  remember  it ;  and  to  know  that  II.    eld  such 
olstioners,  who  could  not  find  a  sufficing  proof  of  th.s  great 
J  concerning  verity  in  the  words, "  The  God  of  Abraham  the 
God  of  isaac'and  the  God  of  Jacob,"  unworthy  of  any  other 
answe«- !  men  not  to  be  satisfied  by  any  proof  -by  any  such 
proofs,  at  least,  as  are  compatible  with  the  ends  and  purposes 
of  all    eligious  con.nction  !  by  any  proofs,  that  would  not  de- 
s  roy  the^aith  they  were  intended  to  confirm,  and  reverse  the 
tvhol  character  and  quality  of  its  effects  and  ndluences!    But 
if,  notwithstanding  all  here  offered  in  defence  of  my  op.n.on 
I  must  still  be  adjudged  heterodox  and  m  error,-what  can  I 
say,  but  malo  cum  Platone  errare,  and  take  refuge  behind  the 
ample  shield  of  Bishop  Jerbmy  Taylor. 

APHORISM  XXIII.  TAYLOR. 

In  order  to  his  own  glory,  and  for  the  manifestation  of  his 
goodness,  and  that  the  accidents  of  this  world  might  not  over- 
much trouble  those  good  men  who  suffered  evil  things,  God 
was  pleased  to  do  two  great  things.    The  one  was  :  that  he 


*» 


a»  , 


state,  amon^  the 
t'ed  ( tliosc,  for  iii- 
fri)in  the  Creed  of 
before  aciiteace  is 
;n)iiiul,  let  not  my 

lat  if  ii  »>"!»  '''^  ""^ 
,  previously  ami  oi» 
jve,  though   a  man 

[)f  a  future  state,  by 
Hsed  believers,  that 
1  Law  from  God  :  I 
I  me  with  a  scofl'  or 
a  less  scanty  Creed 
d  by  me  from  their 
remind  them.  Who 
)roj)osed  by  men  of 
I  be  enough  for  my 
V  that  He  held  such 
g  proof  of  this  great 
God  of  Abraham,  the 
worthy  of  any  other 
proof!— by  any  such 
16  ends  and  purposes 
s,  that  would  not  de- 
firm,  and  reverse  the 
and  intluences!    But 
;fence  of  my  opinion, 
in  error, — what  can  I 
ike  refuge  behind  the 
t. 


TAYLOR. 

le  manifestation  of  his 
world  might  not  over- 
fered  evil  things,  God 
The  one  was  :  that  he 


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Wi 


APHORISMS    ON    SPIRITUAL    RELIGION. 


211 


.;!'■ 


sent  his  Son  into  the  World  to  take  upon  liim  our  Nature,  that 
cvny  man  might  suhinit  to  a  necessity,  from  which  (Jod's  own 
Son  was  not  exempt,  when  it  behoved  even  Christ  to  svffcr^ 
and  so  to  enter  into  gjloiy.  The  other  great  thing  was ;  that 
(Jod  did  not  only  by  Revelation  and  the  Sermons  of  the  Proph- 
ets to  his  Church  ;  but  even  to  all  Mankind  conipetenily 
teach,  and  ejf'cctively  persuade,  that  the  Soul  of  Man  does  not 
die  ;  that  though  things  were  ill  here,  yet  to  the  good  who 
usually  feel  most  of  the  evils  of  this  life,  they  should  end  in 
honor  and  advantages.  And  therefore  Cicero  had  reason  on 
his  side  to  conclude,  that  there  is  a  time  and  place  after  this 
life,  wherein  the  wicked  shall  be  punished  and  the  virtuous 
rewarded  ;  when  he  considered,  that  Orpheus  and  Socrates, 
and  how  many  others,  just  men  and  benefactors  of  mankind, 
were  either  slain  or  oppiessed  to  death  by  evil  men.  (  Com- 
pare Ileb.  ch.  xi.  v.  30—39.)  "  And  all  these  received  not  the 
promi^e^  But  when  Virtue  made  men  poor  ;  and  free  speak- 
ing of  brave  truths  made  the  wise  to  lose  their  liberty  ;  when 
an  excellent  life  hastened  an  oi)i)robrious  death,  and  the  obey- 
ing Reason  and  our  Conscience  lost  us  our  Lives,  or  at  least 
all  the  means  and  conditions  of  enjoying  them :  it  was  but 
time  to  look  about  for  another  state  of  things,  where  Justice 
should  rule  and  Virtue  tind  her  own  portion.  And  therefore 
Men  cast  out  every  line,  and  turned  every  stone  and  tried  ev- 
ery argument :  and  sometimes  proved  it  well,  and  when  they 
dU  not,  yet  they  believed  strongly ;  and  they  were  sure  of 

THE  THING,  EVEN  WHEN  THEY  WERE  NOT  SURE  OF  THE  ARGU- 
MENT.—(  Sermon  at  the  Funeral  of  Sir  George  Dalston,  28th 
Sept.  1657,  p.  2.) 

COMMENT 

A  fact  may  be  truly  stated,  and  yet  the  Causes  or  Reasons 
assigned  foi  it  mistaken  ;  or  inadequate  ;  or  pars  pro  toto,  one 
only  or  few  of  many  that  might  or  should  have  been  adduced. 
The  preceding  Aphorism  is  an  instance  in  point.  The  Phae- 
nomenon  here  brought  forward  by  the  Bishop,  as  the  ground 
and  occasion  of  men's  belief  of  a  future  state— viz.  the  fre- 


<^ 


o\cy 


AIDS   TO   REFLECTION. 


qiie«t,  not  to  say  ordinary,  disproportion  between  moral  worth 
and  worldly  ])rosperity — must,  indeed,  at  all  times  and  in  all 
countries  ol'  the  Civilized  World  have  led  the  observant  and 
rellectin{5  Few,  the  men  of  meditative  habits  and  strong  feel- 
ings of  natural  equity,  to  a  nicer  consideration  of  the  current 
Belief,  whether  instinctive  or  traditional.    JJy  forcing  the  Soul 
in  upon  herself,  this  Enigma  of  Saint  and  Sage  from  Job,  David 
and  Solomon  to  Claudian  and  Boetius,  this  perpisxing  disparity 
of  success  and  desert,  has,  I  doubt  not,  with  such  men  been 
the  occasion  of  a  steadier  and  more  distinct  consciousness  of  a 
Something  in  man  dift'erent  in  kind,  and  which  not  merely  dis- 
tinguishes but  contra-distinguishcs,  him  from  animals — at  the 
same  time  that  it  has  brought  into  closer  view  an  enigma  of 
yet  haider  solution — the  fact,  I  mean,  of  a  Contradiction  in  the 
Human  Being,  of  which  no  traces  are  observable  elsewhere, 
in  animated  or  inanimate  nature [7!)]  !      A  struggle  of  Jarring 
impulses ;    a  mysterious  diversity  between  the  injunctions  of 
the  mind  and  the  elections  of  the  will ;  and  ( last  not  least )  the 
utter  incommensuratencss  and  the  unsatisfying  (jualities  of  the 
things  around  us,  that  yet  are  the  only  objects  which  our  sens- 
es discover  or  our  appetites  re(|uire  us  to  j)ursue.     Hence  for 
the  finer  and  more  contemplative  spirits  the  ever-strengthen- 
ing suspicion,  that  the  two  Phaenomena   must  some  way  or 
other  Ptand  in  close  connexion  with  each  other,  and  that  the 
Kiddle  of  Fortune  and  Circumstance  is  but  a  form  or  effluence 
of  the  Riddle  of  Man  !  And  hence  again,  the  persuasion,  that  the 
solution  of  both  problems  is  to  be  sought  for — hence  the  presen- 
timent that  this  solution  will  be  found,  in  the  con/ra-distinctive 
Constituent  of  Humanity,  in  the  Something  of  Human  Nature 
which  is  exclusively  human  !  And  as  the  objects  discoverable  by 
the  senses,  as  all  the  Bodies  and  Substances  that  we  can  touch, 
measure,  and  weigh,  are  either  mere  Totals,  the  unity  of  which 
results  from  the  parts,  often  accidental,  as  that  of  a  pebble,  and 
always  only  apparent ;  or  Substances,  whose  Unity  of  Action 
is  owing  to  the  nature  or  arrangement  of  the  partible  bodies 
which  they  actuate  or  set  in  motion ;  Steam,  for  instance,  in  a 
steam-engine,  or  the  (so  c.dled)  imponderable  fluids; — as  oij 


* 


♦  ^        ^. 


sen  moral  worth 
times  and  in  al[ 
e  observant  and 
and  strong  feel- 
1  of  the  current 
forcing  the  Soul 
from  Job,  David 
jlsxing  disparity 
such  men  been 
nsciousness  of  a 
not  merely  dis- 
animals — at  the 
!vv  an  enigma  of 
tradiction  in  the 
able  elsewhere, 
ruggle  of  Jarring 
le  injunctions  of 
list  not  least )  the 
;  qualities  of  the 
which  our  sens- 
sue.     Hence  for 
Qver-strengthen- 
it  some  way  or 
ler,  and  that  the 
"orra  or  efiluence 
rsuasion,  that  the 
ence  the  presen- 
oji/ra-distinctive 
f  Human  Nature 
s  discoverable  by 
lat  we  can  touch, 
10  unity  of  which 
t  of  a  pebble,  and 
Unity  of  Action 
:?  partible  bodies 
for  instance,  in  a 
0  fluids  ; — as  oij 


APHORISMS    ON    SPIRITUAL    RELIGION. 


aid 


one  hand  the  conditions  and  known  or  conceivable  properties  of 
all  the  objects,  that  cease  to  be,  and  whose  whole  of  existence 
is  then  a  detached  and  completed  Past,  that  links  on  to  no 
Present ;  as  all  the  properties,  that  we  ourselves  have  in  com- 
mon with  these  perishable  things,  differ  in  kind  from  the  acts 
and  properties  peculiar  to  our  Humanity,  so  that  the  former 
cannot  even  be  conceived,  cannot  without  a  contradiction  in 
terms  be  predicated,  of  the  proper  and  immediate  subject  of 
the  latter — for  who  would  not  smile  at  an  ounce  of  Truth,  or 
a  square  foot  of  Honor  ? — and  as  whatever  things  in  visible 
nature  have  the  character  of  Permanence,  and  endure  amid 
continual  flux  unchanged,  like  a  Rainbow  in  a  ftist  Hying  show- 
er, (ex.  gr.  Beauty,  Order,  Harmony,  Finality,  Law)  are  all 
akin  to  the  pcculia  of  Humanity,  are  all  congeners  of  ISIind  and 
Will,  without  which  indeed  they  would  not  only  exist  in  vain, 
as  Pictures  for  Moles,  but  actually  not  exist  at  all :  hence,  fi- 
nally, the  conclusion,  that  the  Soul  of  Man,  as  the  subject  of 
Mind  and  Will,  must  likewise  possess  a  principle  of  perma- 
nence, and  be  destined  to  endure  !  And  were  these  grounds 
lighter  than  they  are,  yet  as  a  small  weight  will  make  a 
Scale  descend,  where  there  is  nothing  in  the  opposite  Scale, 
or  painted  Weights,  that  have  only  an  illusive  relief  or  promi- 
nence ;  so  in  the  Scale  of  Immortality  slight  Reasons  are  in 
effect  weighty,  and  sufficient  to  determine  the  Judgment,  there 
being  no  counterweight,  no  reasons  against  them,  and  no  facts 
in  proof  of  the  contrary,  that  would  not  prove  equally  well 
the  cessation  of  the  eye  on  the  removal  or  diffraction  of  the 
Eye-glass,  and  the  dissolution  or  incapacity  of  the  Musician  on 
the  fracture  of  his  instrument  or  its  strings. 

But  though  I  agree  with  Taylor  so  ftir,  as  not  to  doubt  that 
the  misallotment  of  worldly  goods  and  fortunes  was  one  prin- 
cipal occasion,  exciting  well-disposed  and  spiritually  awakened 
Natures  by  reflections  and  reasonings,  such  as  I  have  here 
supposed,  to  mature  the  presentiment  of  immortality  into  full 
consciousness,  into  a  principle  of  action  and  a  well-spring  of 
strength  and  consolation  ;  I  cannot  concede  to  this  circum- 
stance any  thing  like  the  importance  and  extent  of  cflicacy 


m 

^ 

r 

t 


.  t'W 


^^i,;i 


211 


AIDS  TO   REFLECTION. 


which  he  in  this  i)assago  attributes  to  it.     1  am  persuaded,  that 
as  the  belief  of  all  mankind,  of  all[80)  tribes,  and  nations,  and 
languages,  in  all  ages  and  in  all  states  of  social  union,  it  must 
be  referred  to  far  deeper  grounds,  common  to  man  as  man : 
and  that  its  fibres  are  to  be  traced  to  the  tap-root  of  Humani- 
ty.    I  have  long  entertained,  and  do  not  hesitate  to  avow,  the 
conviction,  that  the  argument  from  Universality  of  Belief,  urg 
ed  by  Barrow  and  others  in  proof  of  the  Jirst  Article  of  the 
Creed,  is  neither  in  point  of  fact— for  two  very  different  ob- 
jects may  be  intended,  and  two  (or  more)  diverse  and  even 
contradictory   conceptions   may  be  expressed,  by  the   same 
jVaoie nor  in  legitimacy  of  conclusion  as  strong  and  unexcep- 
tionable, as  the  argument  from  the  same  ground  for  the  con- 
tinuance of  our  personal  being  after  death.    The  Bull-calf  buts 
with  smooth  and  unarmed  Brow.     Throughout  animated  Na- 
ture, of  each  characteristic  Organ  and  Faculty  there  exists  a 
pre-assurance,  an  instinctive  and  practical  Anticipation :  and 
no  Pre-assurance  common  to  a  whole  species  does  in  any  in- 
stance prove  delusive.     All  other  prophecies  of  Nature  have 
their  exact  fulfdment— in  every  other  "ingrafted  word"  of 
Promise  Nature  is  found  true  to  her  Word,  and  is  it  in  her 
noblest  Creature,  that  she  tells  her  first  Lie  ?—( The  Reader 
will,  of  course,  understand,  that  I  am  here  speaking  in  the  as- 
sumed character  of  a   mere   Naturalist,  to    whom  no  light  of 
revelation  had  been  vouchsafed  :  one,  who  , 


-with  poiitle  heart 


Had  woraliipp'tl  Nature  in  the  Hill  and  VnlW, 
Not  knowing  what  lie  loved,  hut  loved  it  all !) 

Whether,  however,  the  introductory  part  of  the  Bishop's  ar- 
gument is  to  be  leceived  with  more  or  less  qualification,  the 
Fact  itself,  as  stated  in  the  concluding  sentence  of  the  Apho- 
rism, remains  unaffected,  and  is  beyond  exception  true. 

If  other  argument  and  yet  higher  authority  were  reqmred, 
I  might  refer  to  St.  Paul's  Epistle  to  the  Romans,  and  to  the 
Epistle  to  the  Hebrews,  which  whether  written  by  Paul,  or, 
as  Luther  conjectured,  by  ApoUos,  is  out  of  all  doubt  the 
work  of  an  Apostolic  Man  filled  with  the  Holy  Spirit,  and  com- 


<.     •• 


..^ 


am  persuaded,  that 
s,  and  nations,  and 
icial  union,  it  must 
1  to  man  as  man : 
p-root  of  Ilumani- 
sitate  to  avow,  thfi 
dity  of  Belief,  uig 
first  Article  of  the 
very  different  ob- 

diverse  and  even 
sed,  by  the  same 
rong  and  unexcep- 
round  for  the  con- 

The  Bull-calf  buts 
liout  animated  Na- 
ulty  there  exists  a 

Anticipation :  and 
ies  does  in  any  in- 
ies  of  Nature  have 
iigrafted  word"  of 
rd,  and  is  it  in  her 
ie?_(The  Reader 
speaking  in  the  as- 

whom  no  light  of 


11(1  Vnllpy, 
1  it  ull  !) 

of  the  Bishop's  ar- 
is  qualification,  the 
ence  of  the  Apho- 
ception  true, 
ity  were  required, 
Romans,  and  to  the 
written  by  Paul,  or, 
It  of  all  doubt  the 
oly  Spirit,  and  com- 


AniOHISMS  0\   SI'IHITI'AJ,   RKt,MiI(»N- 


215 


.  %* 


posed  while  the  Temple  and  the  (ilories  of  the  Temple  Wor- 
ship were    yet  in  existence.     Several  of  the  Jewish  and  still 
Judaizing  Converts   had  begun  to  vacillate  in  their  faith,  and 
to  "  stumble  at  the  stumbling-stone"  of  the  contrast  between 
the  pomp  and  splendor  of  the  Old  Law  and  the  simplicity  and 
humility  of  the    Christian  Church.     To   break  this   sensual 
charm,  to  unfascinate  these  bedazzled  brethren,  the  Writer  to 
the  Hebrews   institutes  a  comparison  between   the  two  reli- 
gions, and   demonstrates  the  superior  spiritual  grandeur,   the 
greater  intrinsic  worth  and  dignity  of  the  Religion  of  Christ. 
On  the  other  hand,  at  Rome  where  the  Jews  formed  a  numer- 
ous,  powerful,  and  privileged  class  (many  of  them,  too,   by 
their  proselyting    zeal   and    frequent  disputations    with   the 
Priests  aud  Philosophers  trained  and  exercised  Polemics)  the 
recently-founded  Christian  Church,  was,  it  appears,  in  greater 
danger  from  the  reasonings  of  the  Jewish  Doctors  and  even  of 
its  own   Judaizing  Mendiers,  respecting  the  use  of  the  new 
revelation.     Thus   the  object  of  the  Epistle  to  the   Hebrews 
was  to  prove  the   superiority  of  the  Christian  Religion  ;  the 
object  of  the    Epistle  to    the  Romans   to  prove  its  necessity. 
Now  there  was  one  argument  extremely  well  calculated    to 
stagger  a  faith  newly  transi)lanted  and  still  loose  at  its  roots, 
and  which,  if  allowed,   seemed  to   preclude  the  possibility  of 
the  Christian  Religion,   as  an  especial  and  immediate  revela- 
tion from  God— on  the   high  grounds,  at  least,  on  which  the 
Apostle  of  the  Gentiles  placed  it,  and  with  the  exclusive  rights 
and  superseding  character,  which    he  claimed  for  it.     You  ad- 
mit ( said   they )  the   divine  origin  and   authority  of  the  Law 
given  to  Moses,   proclaimed  with  thunders  and  lightnings  and 
the  Voice  of  the  Most  High  heard  by  all  the  People  from 
Mount  Sinai,  and  introduced,  enforced,  and  perpetuated  by  a 
series  of  the  most  stupendous  miracles  !     Our  Religion   then 
was  given  by  God  :  and  can  God   give  a  perishable,  imperfect 
religion  ?     If  not  perishable,  how  can  it  have  a  successor  ? 
If  perfect,  how  can  it  need  to  be  superseded  ?    The  entire 
argument  is  indeed  comprised  in  the  latter  attribute  of  our 
Law.      We  know,  from  an  authority  which  you  yourselves 


o 


ifc 


;^ 


o 


(', 


\ 


iilG 


AIDS    TO    HKFl.FXTION. 


ackiiowlodf^e  for  diviiio,  that  our  Religion  is  perfect.  "Ho 
is  the  Rock,  and  his  Work  is  perfect."  { Deutcr.  xwii.  4.) 
If  then  the  Religion  revealed  hy  God  himself  to  our  Forefathers 
is  perfect,  what  need  have  we  of  another  ?  This  ohjection,  both 
from  its  im])ortance,  and  from  its  (for  the  persons  at  least,  to 
whom  it  was  addressed)  extreme  ])lausibility,  behoved  to  be 
answered  in  both  epistles.  And  accordingly,  the  answer  i.s 
included  in  the  one  (Hebrews)  and  it  is  the  especial  purpose 
and  main  subject  of  the  other.  And  how  does  the  Apostle 
answer  it  ?  Suppose — and  the  case  is  not  impossible  [81] — a 
man  of  Sense,  who  had  studied  the  evidences  of  Priestly  and 
Paley  with  VVai burton's  Divine  Legation,  but  who  should  be  a 
perfect  stranger  to  the  Writings  of  St.  Paul :  and  that  I  put 
this  question  to  him  : — what,  do  you  think,  will  St.  Paul's  an- 
swer be  .'  Nothing,  he  would  reply,  can  be  more  obvious.  It 
is  in  vain,  the  Apostle  will  urge,  tiiat  you  bring  your  notions 
of  probal)ility  and  inferences  from  the  arbitrary  interpretation 
of  a  word  in  an  absolute  rather  than  a  relative  sense,  to  inva- 
lidate a  known  fact.  It  is  a  fact,  that  your  Religion  is  (in 
your  sense  of  the  word)  not  perfect:  for  it  is  deficient  in  one 
of  the  two  essential  Constituents  of  all  true  Religion,  the  Be- 
lief of  a  Future  State  on  solid  and  sufficient  grounds.  Had 
the  doctrine  indeed  been  revealed,  the  stupendous  Miracles, 
which  you  most  truly  affirm  to  have  accompanied  and  attested 
the  first  promulgation  of  your  Religion,  would  have  supplied 
the  requisite  proof.  But  the  doctrine  was  not  revealed  :  and 
your  belief  of  a  future  state  rests  on  no  solid  grounds.  You 
believe  it  (as  far  as  you  believe  it,  and  as  many  of  you  as  pro- 
fess this  belief)  without  revelation,  and  without  the  only  pro- 
per and  sufficient  evidence  of  its  truth.  Your  Religion,  there- 
fore, though  of  divine  Origin  is,  (if  taken  in  disjunction  from 
the  new  revelation,  which  I  am  commissioned  to  proclaim)  but 
SL  UeVi'^io  diiuidiata  ;  and  the  main  purpose,  the  proper  char- 
acter, and  the  paramount  oI)ject,  of  Christ's  Mission  and  Mi- 
racles, is  to  supply  the  nnssing  Half  by  a  clear  discovery  of  a 
future  state  ;  and  (since  "/te  a}o7ie  discovers  who  proves''')  by 
proving  the  truth  of  the  doctrine,   now  for  the  first  time   de- 


O 

V 


« 


0 


-•^  ^ 


^ 


& 


t! 


APHOUIS.MS    ON    SPIKITI'AI-    KP.MOTC»N. 


217 


is  perfect.  "Ho 
Deutcr.  xxxii.  4. ) 
to  our  Forefathers 
rhis  objection,  both 
lersons  at  least,  to 
ty,  behoved  to  be 
;ly,  the  answer  is 
le  especial  purpose 

docs  the  Apostle 
impossible  [81] — a 
;es  of  Priestly  and 
ut  Avho  should  be  a 
ul :  and  that  I  put 
will  St.  Paul's  an- 
!  more  obvious.  It 
bring  your  notions 
lary  interpretation 
ive  sense,  to  inva- 
ur  Religion  is  (in 
is  deficient  in  one 

Religion,  the  Be- 
mt  grounds.  Had 
pendous  Miracles, 
lanied  and  attested 
3uld  have  supplied 
not  revealed :  and 
lid  grounds.  You 
any  of  you  as  pro- 
bout  the  only  pro- 
lur  Religion,  there- 
in disjunction  from 
d  to  proclaim )  but 
,  the  proper  char- 
i  Mission  and  Mi- 
iar  discovery  of  a 
i  who  proves^'' )  by 
the  first  time   de- 


clared with  the  rpquisito  mthority,  l)y  the  ictpiisito,  appropri- 
ate, and  alone  satisfactory  evidence. 

But  is  this  the  Apostle's  answer  to  the  Jewish  0])pngnorH, 
and  the  Judaizing  lalse  brethren,  of  the  Church  of  Clirist  ?     It 
is  not  the  Answer,  it  does  not  resemble  the  Answer  returned 
by  the   Apostle.     It  is  neither  parallel  nor  corradial  with  the 
line  of  Argument  in  either  of  the  two  Epistles,  or  with  any 
one  line  ;    but  it  is  a  chord  that  traverses  them  all,  and  only 
touches  where  it  cuts  across.     In  the  Epist.  to  the  Hebrews 
the  direct  contrary  position  is  repeatedly  asserted :  and  in  the 
Epist.  to  the  Romans  it  is  every  where  supposed.  The  death  to 
which  the  Law  sentenced  all  Sinners  ( and  which  even  the  Gen- 
tiles without  the  revealed  Law  had  announced  to  them  by  their 
consciences,  "  the  judgment  of  God  having  been  made  known 
even  to  them")  must  be  the  same  death,  from  which  they  were 
saved  by  the  faith  of  the  Son  of  God,  or  the  Apostle's  reaso- 
ning would  be  senseless,  his  antithesis  a  mere  equivoque,  a 
play  on  a  word,  quod  idem  soy^at,  oUud  vtilt.  Christ  "redeem- 
ed mankind  from  the  curse  of  the  Law"  (  Galatians,  iii.  11 )  : 
and  we  all  know,  that  it  was  not  from  temporal  death,  or  the 
penalties  and  afflictions  of  the  present  life,  that  Believers  have 
been   redeemed.     The  Law,   of  Avhich  the  inspired    Sage  of 
Tarsus  is  speaking,  from  which  no  man  can  plead  excuse ;  the 
Ijavv  miraculously  delivered    in  thunders  from    Mount  Sinai, 
which  was  inscribed  on  tables  of  stone  for  the  Jews,  and  writ- 
ten in  the  hearts  of  all  men   (Rom.  xi.  15) — the  Law  "holy 
and  spiritual  /"  what  was  the  great  point,  of  which  this  Law, 
in  its  own  name,   offered  no  solution  ?  the  mystery,  which  it 
left  behind  the  veil,  or  in  the  cloudy  tabernacle  of  types  and 
figurative  sacrifices  ?  Whether  there  was  a  Judgement  to  come 
and  Souls  to  suffer  the  dread  sentence  ?  Or  was  it  not  far  ra- 
ther— what  are  the  means  of  escape  ?     Where  may  Grace  be 
found,   and  Redemption  ?     St.  Pauls  says,   the  latter.     The 
Law    brings    condemnation :    but   the    conscience-sentenced 
Transgressor's  question.  What  shall  I  do  to  be  saved  ?     Who 
will  intercede  for  me  ?  she  dismisses  as  beyond  tiie  jurisdic- 
tion of  her  Court,  and  takes  no  cognizance  thereof,  save  in 

2S 


(', 


$(• 


i  '.! 


»8 


AIDS   TO    RKri-ECTION. 


piopht'tic  nairinurs  or  mute  ont-shadowings  of  mystic  ordinan- 
ces and  sacrificial  types.  Not,  therefore,  that  there  is  a  Life 
to  come,  and  a  future  state  ;  but  what  each  individual  Soul 
may  hojjc  for  itself  therein  ;  and  on  what  grounds ;  and  that 
this  state  has  been  rendered  an  object  of  aspiration  and  fer- 
vent desire,  and  a  source  of  thanksgiving  and  exceeding  great 
joy  :  and  by  whom,  and  through  whom,  and  for  whom,  and  by 
what  means  and  under  what  conditions — these  are  the  peculiar 
and  Jis/mgMw/jm^ fundamentals  of  the  Christian  Faith  !  These 
are  the  revealed  Lights  and  obtained  Privileges  of  the  Chris- 
tian Dispensation  !  Not  alone  the  knowledge  of  the  Boon,  but 
the  precious  inestimable  Boon  itself,  is  the  "  Grace  and  Truth 
that  came  by  Jesus  Christ  !"  I  believe  Moses,  I  believe  Paul ; 
but   I  believe  in  Christ.         '        < -•*    .»»•»••'       "H,f^i^t*t 


APHORISM 


ON    BAPTISM. 


LEianTOJH. 


il 


•'  In  thoso  days  came  John  the  Baptist  preaching." — It  will 
suffice  for  our  present  purpose,  if  by  these [82]  words  wc  di- 
rect the  attention  to  the  origin,  or  at  least  first  Scriptural  Rec- 
ord, of  Baptism,  and  to  the  corabinement  of  Preaching  there- 
with ;  their  aspect  each  to  the  other,  and  their  concurrence  to 
one  excellent  end  ;  the  Word  unfolding  the  Sacrament,  and 
the  Sacrament  sealing  the  Word  ;  the  Word  as  a  Light,  infor- 
ming and  clearing  the  sense  of  the  Seal,  and  this  again,  as  a 
Seal,  confirming  and  ratifying  the  truth  of  the  word  :  as  you 
see  some  significant  Seals,  or  engraven  Signets,  have  a  word 
about  them  expressing  their  Sense. 

But  truly  the  Word  is  a  Light  and  the  Sacraments  have  in 
them  of  the  same  Light  illuminating  them.  This  (sacrament) 
of  Baptism,  the  Ancients  do  particularly  express  by  Light. 
Yet  are  they  both  nothing  but  darkness  to  us,  till  the  same  light 
shine  in  our  Hearts ;  for  till  then  we  are  nothing  but  darkness 
ourselves,  and  therefore  the  most  luminous  things  are  so  to  us. 
Noonday  is  as  midnight  to  a  blind  man.  And  we  see  these 
ordinances,  the  word  and  the  sacrament,  without  profit  or  com- 


'  mystic  ordinan- 
1/  there  is  a  Life 
I  individuul  Soul 
rounds ;  and  that 
ipiiation  and  fer- 

exceeding  great 
for  whom,  and  by 
;  are  the  peculiar 
an  Faith!  These 
gesof  the  Chris- 

of  the  Boon, but 
Grace  and  Truth 
1, 1  believe  Paul ; 


■  H( 


'1/  I  f-'l^itt 


XEianrox. 


1  '■'  ''■'v-jff'  mu 
aching." — It  will 
•^2]  words  wc  di- 
st  Scriptural  Rec- 
*HGACHiNO  there- 
lir  concurrence  to 
i  Sacrament,  and 
as  a  Light,  infor- 
d  this  again,  as  a 
he  word  :  as  you 
lets,  have  a  word 

icraments  have  in 
rhis  (sacrament) 
xpress  by  Light. 
till  the  same  light 
ling  but  darkness 
flings  are  so  to  us. 
,nd  we  see  these 
lout  profit  or  com- 


219 


AI'HOIIMMS    O.V    SIMHITI'M.    KKI-IOIOX. 

f„rt   for  Iho  most   part,  lieoansc-  we  have  v.ol  of  that  Divine 
Liglit  within  us.     And  wo  have  it  not,  because  we  ask  it  not. 


A  born  and  bred  Baptist,  and  paternally  descended  from  the 
old  orthodox  Non-conformists,  and  both  in  his  own  and  in  his 
father's  right  a  very  dear  friend  of  mine,  had  married  a  Mem- 
ber of  the  National  Church.  In  eonseiiuence  of  an  anxious 
wish  expressed  by  his  Lady  for  the  baptism  of  their  fust  child, 
he  solicited  me  to  put  him  in  possession  of  my  views  resjiec- 
ting  this  controversy  :  though  principally  as  to  the  degree  of 
importance  which  I  attached  to  it.  For  as  to  the  point  itself, 
his  natural  pre-posscssion  in  favor  of  the  Persuasion,  in  which 
he  was  born,  had  been  confirmed  by  a  conscientious  examina- 
tion of  the  Arguments  on  both  sides.  As  the  Comment  on 
the  preceding  A])horism,  or  rather  as  an  expansion  of  its  sul  - 
ject-matter,  I  will  give  the  substance  of  the  conversation  :  and 
amply  shall  I  have  been  remunerated,  should  it  be  read  with 
the  interest  and  satisfaction  with  which  it  was  heard.  More 
particularly,  should  any  of  my  Readers  tind  themselves  under 
the  same  or  similar  Circumstances.  .     ,     ,       ^ 


r\ 


COMMENT   ,    , 

Or  Aid   to  Reflection  in  the  forming  of  a  sound  Judgement 

respecting  the  jnirport  and  purpose  of  the  Baptismal  Rite, 

and.  a  just  appreciation  of  its  value  and  importance. 

Our  discussion  is   rendered  shorter  and  more  easy   by  our 

perfect  agreement   in   certain  preliminary  points.     We  both 

disclaim  alike  every  attempt   to  explain  any  thing  into  Scrip- 

ture,  and  every  attempt  to  explain  any  thing  OMf  of  Scripture. 

Or  if  we  regard  either  with  a  livelier  aversion,  it  is  the  latter 

as  being   the   more  fashionable   and   prevalent.     I  mean  the 

practice  of  both  high  and  low  Grotian  Divines  to  explain  away 

positive  assertions  of  Scripture  on  the  pretext  ,  that  the  literal 

sense  is  not  agreeable  to  Reason,  that  is,  their  par/icM^rtr  Rea- 


h 


I  ' 


# 


220 


AIDS  TO   RKrLEC'lTOX. 


«on.     And  inasmurli  as  (in  (lip  only   rijil-t  miim!  oI'  tin-  word) 
Iherc  is  no  such  thing  as  a  partintlar'  Keason,  they  must,  and 
ill  fact  tluy  do  nic;an,  that  the  literal  sense  is  not  accordant  to 
their  r;i</frs/«m//;,,tr,  ,-^  <..  ,„  ,h,,  Nothm  which  /Ac/r  Under- 
standings have  heen  tanght   and  accustomed    to  form  in  their 
school  of  Philoso[)hy.     Thus  a   Platonist,  who  should  hecomo 
a  Christian,  wouhl  at  once,  even  in  texts  snsceptihie  of  a  dif- 
ferent interpretation,  recognize,   hecausc  he  would  expect    to 
find,  several  doctrines  which  the  disciple  of  the  Epicurean  or 
Mechanic  School  will  not  receive  on  the  most  positive  decla- 
rations of  the  Divine  Word.     And  as  we  agree  in  the  opinion, 
that  the  Miniini.Jidia?i  Party  (p.  136)  err  grievously  in  the 
latter  point,  so  I  must  concede  to  yon,  that  too  many  I'iedo- 
haptists  (Assertors  of  Infant  Baptism)  have  erred,  though  less 
grossly,  in  the  former.      I  have,  I  confess,  no  eye  for  these 
Ninoke-likc  Wicaths  of  Inference,  this  ever-widening  spiral 
AV.^o  from  the  narrow  aperture  of  perhaps  a  single  Text :  or 
rather  an  interpretation  forced  into  it  hy  construing  an   idio- 
matic phrase  in  an  artless  Narrative  with  the  same  ahsolute- 
ness,  as  if  it  had  formed  i)art  of  a  mathematical  prol)lein !     I 
start  hack  from  these  inverted  Pyramids,  whore  the  apex  is 
the  hase !     If  I  should  inform  any  one  that  :  had  called  at  a 
inend's  house,  hut  had  found  nohody  at  home,  the   Family 
having  all  gone  to  tiie  play ;  and  if  he,  on  the  strength  of  this 
information,  should  take  occasion  to  asperse  my  friend's  wife 
for  unmotherly  conduct  in  taking  an  infant,  six  months  old,  to 
a  crowded  theatre ;    would  you  allow  him  to  press  on  the 
words,  nobody  and  all  the  family,  in  justification  of  the  slander  > 
Would  you  not  tell  him,^hat  the  words  were  to  be  interpreted 
by  the  nature  of  the  subject,  the  purpose  of  the  speaker,  and 
their  ordinary  acceptation.?     And  that  he  must  or  might  have 
known,  that  Infants  of  that  age  would  not  be  admitted  into  the 
Theatre  .'     Exactly  so,  with  regard  to  the  words,  »  he  and  all 
his  Household."     Had  Baptism  of  Infants  at  that  early  period 
ol  the  Gospel  been  a  known  practice,  or  had  this  been  previ- 
ously  demonstrated,— then  indeed  the  argument,  that  in  all 
probabii."ty  there  was  one  or  more  infants  or  young  children  in 


f 


list!  ol'  tli«'  word ) 
I,  the)-  imint,  and 
not  aocoidunt  to 
licli  their  IJiidt'i- 

to  form  ill  their 
lo  5iliould  hccoiiio 
K-optibIc  of  a  dif- 
would  expect  to 
ho  Epicurean  or 
st  positive  decla- 
le  in  the  opinion, 
2;rievou9lj  in  the 
too  many  I'iedo- 
srred,  though  less 
10  eye  for  these 
-widening  spiral 

single  Text :  or 
nstruing  an  idio> 
B  same  ahsolutc- 
ical  prol)loin !  1 
lore  the  apex  is 
'  had  called  at  a 
nic,  the  Family 
I  strength  of  this 
my  friend's  wife 
X  months  old,  to 
to  press  on  the 
n  of  the  slander  ? 
to  be  interpreted 
the  speaker,  and 
it  or  might  have 
idmitted  into  the 
rds,  "  he  and  all 
hat  early  period 
this  been  previ- 
lent,  that  in  all 
oung  children  iij 


APHOhlflMS    ON    SIMRITUAr,    IIKMGIO.V.  i^H 

so  large  a  family,  would  be  no  otherwise  objectionable  than  as 
lieing  supcrlluous,  and  a  sort  of  anticlimax  in   Logic.     Hut  if 
the  words  are  cited  as  the  proof,  it  would  be  a  clear  pelilin 
principu,  though  there  had  been  nothing  else  against  it.     But 
when  we  turn  back  to  the  Scriptures  prece.ling  the  narrative 
and  find  Itepentance  and  IJelief  demanded  as  the  terms  and  in- 
dispensable Conditions  of  Haptism-//ten  the  case  above  ima- 
gined applies  in  its  full  force.     Equally  vain  is  the  pretended 
analogy  from  circumcision,  which  was  nc  sacrament  at  all ;  but 
the  means  and  mark  of  national  distinction.      In  the  first  in- 
stance it  was,  doubtless  a  privilege  or  mark  of  superior  rank 
conferred  on  the  Descendants  of  Abraham.    In  the  patriarchal 
times  this  rite  was  confined  (the  first  Governments  being  The- 
ocracies) to  the  Priesthood,  who  were  set  apart  to  that  office 
from  their  Birth.     At  a  later  period  this  Token  of  the  preinier 
dms  was  extended  to  Kings.     And  thus,  when  it  was  re-or- 
duined  by  Moses  for  the  whole  Jewish  Nation,  it  was  at  the 
same  time  said-Ve  are  all  I'riests  and  Kings-Ye  are  a  con- 
secrated People.     In  addition  to  this,  or  rather  in  aid  of  this, 
(.ircumcsion  was^intended  to  distinguish  the  Jews  by  some  in- 
<  'I'blc  sign  :    and  it  was  no  less  necessarv  that  Jewish  chil- 
dien  should  be  recognizable  as  Jews,  than  Jewish  adults-not 
to  mention  the  greater  safety  of  the  rite  in  infancy.     Nor  was 
i  evx^r  pretended  that  any  Crace  was  conferred  with  it,  or  that 
be  «.te  was  significant  of  any  inward  or  spiritual  Operation, 
in  short,  an  unprejudiced  and  competent  Reader  need  only  re- 
ruse  the  first  33  Paragraphs  of  the  18th  Section  of  Taylor's 
Liberty  of  Prophesying;  and  then  compare  wich  these  the  re- 
mainder of  the  Section  added  by  him  after  the  Restoration- 
those,  namely,  in  which  he  attempts  to  overthrow  his  own  ar- 
guments     I  had  almost  said,  affects:  for  such  is  the  feeble- 
ness and  so  palpable  the  sophistry,  of  his  Answers,  that  I  find 
It  difficult  to  unagme,  that  Taylor  himself  could  have  been  sat- 
•sfied  wuh  them.     The  only  plausible  arguments  apply  with 
equal  force  to  Baptist  and  P^edo-baptist ;  and  would  prove,  if 
tlicy  proved  any  thing,  that  both  were  wrong,  and  the  Qua- 
kers only  in  the  right.  *'  ^ 


I', 

til' 


,  ill 


S3« 


AIDS   TO    REri.FXTION. 


Now,  in  the  fiist  place,  it  is  obvious,  that  nothing  conclus.v-e 
c  -n  be  drawn  from  the  silence  of  the  New  Testament  respect- 
iuR  a  practice,  which,  supposing  it  already  in  use,  must  yet 
from  the  character  of  the  first  Converts,  have  been  of  compara- 
tively rare  occurrence;  and  which  from  the  predominant,  and 
more   concerning,   Objects  and   Functions  of  the  Apostolic 
Writers  (I  Corinth,  i.  17)  was  not  likely  to  have  been  men- 
tioned  otherwise  than  incidentally,  and  very  probably  therefore 
might  not  have  occurred  to  them  to  mention  at  all.     But,  sec- 
ondly, admitting  that  the  practice  was  introduced  '^t  *  l^^er  pe- 
riod than  that  in  which  the  Acts  of  the  Apostles  and  the  Epis- 
tles were  composed:  1  should  yet  be  fully  satisfied,  that    he 
Church  exercised  herein  a  sound  [83]  discretion.     On  either 
supposition,  therefore,  it  is  never  without  regret  that  I  see  a 
Divine  of  our  Chu.ch  attempting  to  erect  forts  on  a  position  so 
evidently  commanded  by  the  strong-hold  of  h.s  Antagonists. 
I  dread  the  use  which  the  Socinians  may  make  of  their  exam- 
ple, and  the  Papists  of  their  failure.     Let  me  not,  however, 
deceive  you.     (  The  Reader  understands,  that  I  suppose  my- 
self conversing  with  a  Baptist. )     I  am  of  opinion,  that  the  Di- 
vines on  your  side  are  chargeable  with  a  far  more  grievous 
mistake,  that  of  giving  a  carnal  and  Judaizing  interpretation 
to  the  various  Gospel  Texts  in  which  the  terms,  baptism  and 
baptize,  occur,  contrary  to  the  express  and  earnest  admoni- 
tions of  the  Apostle  Paul.     And  this  1  say  without  m  the  lea  t 
retracting  my  former  concession,  that  the  Texts  appealed  to 
ommanding  or  authorizing  Infant  Baptism,  are  all  wiUiout 
exception  made  to  bear  a  sense  neither  contained  nor  deduc- 
ble    and  likewise  that ( historically  considered)  there  exists  no 
sufficient  positive  evidence,  that  the  Baptism  oi  Infants  was 
instituted  by  the    Apostles  in  the  practice  of  the  Apostolic 

^'^St!  we  both  co-incide  in  the  full  conviction,  that  it  is  nei- 
ther the  outward  ceremony  of  Baptism,  under  any  form  or 
circumstance,  nor  any  other  ceremony;  but  such  a  faith  in 
Christ  as  tends  to  produce  a  conformity  toh.sholj  doctrines 
and  example  in  heart  and  life,  and  which  faith  is  itself  a  de- 


at  nothing  conclusive 
/  Testament  respect- 
idy  in  use,  must  yet 
ive  been  of  compaia- 
he  predominant,  and 
ns  of  the  Apostolic 

to  have  been  men- 
ry  probably  therefore 
ion  at  all.  But,  sec- 
roduced  at  a  later  pe- 
.postles  and  the  Epis- 
dly  satisfied,  that  the 
iscretion.  On  either 
at  regret  that  I  see  a 

forts  on  a  position  so 
d  of  his  Antagonists. 

make  of  their  exam- 
.et  me  not,  however. 
Is,  that  I  suppose  my- 
>i  opinion,  that  the  Di- 
li a  far  more  grievous 
daizing  interpretation 
he  terms,  baptism  and 

and  earnest  admoni- 
ly  without  in  the  least 
he  Texts  appealed  to, 
aptism,  arc  all  without 

contained  nor  deduci- 
idered)  there  exists  no 
laptism  of  Infants  was 
ctice  of  the  Apostolic 

mviction,  that  it  is  nei- 
m,  under  any  form  or 
r,  but  such  a  faith  in 
y  to  his  holy  doctrines 
iiich  faith  is  itself  a  de- 


APHORISMS  ON  SPIRITUAL  RELIGION. 


223 


cliired  mean  and  condition  of  our  partaking  of  his  spiritual 
Body,  and  of  being  "  clothed  upon"  v/ith   his  righteousness ; 
that  properly  makes  us  Christii  ns,  and  can  alone  be  enjoined 
as  an  Article  of  Faith  necessary  to  Salvation,  so  that  the  deni- 
al thereof  may  be  denounced  as  "a  damnable  heresy."    In 
the  strictest  sense  of  essential,  this  alone  is  the  essential  in 
Christianity,  that  the  same  spirit  should  be  growing  in  us  which 
was  in  the  fullness  of  all  perfection  in   Christ  Jesus.     What- 
ever else  is  named  essential  is  such  because,  and  only  as  far 
as,  it  is  instrumental  to  this  or  evidently  implied  herein.     If 
the  Baptists  hold  the  visiblp  Rite  indispensable  to  Salvation, 
with  what  terror  must  they  not  regard  every  disease  that  befel 
their  children  between  Youth  and  Infancy!  But  if  they  are 
saved  by  the  faith  of  the  Parent,  then  the  outward  rite  is  not 
essential  to  Salvation,  otherwise  than  as  the  omission  should 
arise  from  a  spirit  of  disobedience :  and  in  this  case  it  is  the 
cause,  not  the  effect,  the  wilful  and  unbaptized  Heart,  not  the 
unbaptizing  Hand,  that  perils  it.     And  surely  it  looks  very 
like  an  inconsistency  to  admit  the  vicarious  faith  of  the  Pa- 
rents and  the  therein  implied  promise,  that  the  child  shall  be 
christianly  bred  up,  and  as  much  as  in  them  lies  prepared  for 
the  communion  of  saints — to  admit  this,  as  safe  and  sufficient 
in  their  own  instance,  and  yet  to  denounce  the  same  belief 
and  practice  as  hazardous  and  unavailing  in  the  Established 
Church — the  same,  I  say,  essentially,  and  only  differing  from 
their  own  by  the  presence  of  two  or  three  Christian  Friends 
as  additional  Securities,  and  by  the  promise  being  expressed  ? 
But  you,  my  filial  Friend!  have  studied  Christ  under  a  bet- 
ter Teacher — the  Spirit  :>f  Adoption,  even  the  spirit  that  was 
in  Paul,  and  which  still  speaks  to  us  out  of  his  writings.     You 
remember  and  admire  the  saying  of  an  old  Divine,  that  a  cere- 
mony duly  instituted  was  a  Chain  of  Gold  around  the  Neck  of 
Faith ;  but  if  in  the  wish  to  make  it  co-essential  and  consub- 
stantial,  you  draw  it  closer  and  closer,  it  may  strangle  the 
Faith,  it  was  meant  to  deck  and  designate.     You  are  not  so 
unretentive  a  Scholar  as  to  have  forgotten  the  "pateris  et  au- 
ro "  of  your  Virgil :  or  if  you  were,  you  are  not  so  inoonsis- 


"Ufl 


I 


h 


224  AIDS    TO    RKri.ECTION. 

t(;nt  a  rcasoner,  as  to  translate  the  Hebraism,  Spirit  and  Fire, 
ill  one  place  by  spiritual  fire,  and  yet  refuse  to  translate  Water 
and  Spirit  by  Spiritual  Water  in  anotlicr  place :  or  if,  as  1  my- 
self think,  the  diflerent  position  marks  a  different  sense,  yet 
that  the  former  must  be  ejusdem  generis  with  the  latter — the 
Water  of  Repentance,  reformation  in  conduct;  and  the  Spirit 
that  which  purifies  the  inmost  principle  of  action,  as  Fire  pur- 
j^es  the  metal  substantially  and  not  cleansing  the  surface  only ! 
(See  Aph.  xxiii.  p.  9—10.) 

But  in  this  instance,  it  will  be  said,  the  ceremony,  the  out- 
ward and  visi!)le  sign,  is  a  Scripture  Ordinance.     I  will  not 
reply,  that  the  Romish  Priest  says  the  same  of  the  anointing 
the  sick  with  oil  and  the  imposition  of  hands.     No!  my  an- 
swer is :  that   this   is  a  very  sufficient  reason  for  the  contin- 
ued observance  of  a  cermonial  Rite  so  derived  and  sanction- 
ed, even  though  its  own  beauty,  simplicity,  and  natural  signifi- 
cancy  had  pleaded  less  strongly  in  its  behalf!     But  it  is  no 
reason  why   the   Church  should  forget,  that  the  perpetuation 
of  a  thing  does  not  alter  the  nature  of  the  thing,  and  that  a 
ceremony  to  be  perpetuated  is  to  be  perpetuated  as  a  cere- 
mony.    It  is  no  reason  why,  knowing  and  experiencing  even 
in  the  majority  of  her  own  Members  the  proneness  of  the  hu- 
man mind  to  [85]  Superstition,  the  Church  might  not  rightfully 
and  piously  adopt  the  measures  best  calculated  to  check  this 
tendency,  and  correct   the  abuse,  to  which  it   had  led  in  any 
particular  Rite.     Hut  of  superstitious  notions  respecting  the 
baptismal  ceremony  and  of  abuse  resulting,  the  instances  were 
flagrant  and  notorious.     Such,  for  instance,  was  the  frequent 
deferring  of  the  baptismal  rite  to  a  late  period  of  Life,   and 
even  to  the  death-bed,  in  the  belief  that  the  mystic  water 
would  cleanse  the  baptized  person  from  all  sin  and  ( if  he  died 
immediately  after  the  performance  of  the  ceremony)  send  him 
pure  and  spotless  into  the  other  World.        n     «'  '     t"« 

Nor  is  this  all.  The  preventive  remedy  applied  by  the 
church  is  legitimated  as  well  as  additionally  recommended  by 
thf  following  consideration.  Where  a  ceremony  answered  and 
was  intended  to  answer  several  purposes,  which  purposes  at 


lism,  Spirit  and  Fire, 
se  to  translate  Water 
place :  or  if,  as  1  iny- 
a  different  sense,  yet 
1  with  the  latter — the 
nduct;  and  the  Spirit 
if  action,  as  Fire  pur- 
sing the  surface  only ! 

le  ceremony,  the  out- 
irdinancc.  I  will  not 
same  of  the  anointing; 

hands.  No!  my  an- 
•cason  for  the  contin- 
derived  and  sanction- 
ty,  and  natural  signifi- 

behalf !     But  it  is  no 

that  the  perpetuation 
'  the  thing,  and  that  a 
perpetuated  as  a  cere- 
ind  experiencing  even 
5  proneness  of  the  hu- 
ch  might  not  rightfully 
alculated  to  check  this 
liioh  it  had  led  in  any 
notions  respecting  the 
ng,  the  instances  were 
ince,  was  the  frequent 
a  period  of  Life,   and 

that  the  mystic  water 
I  all  sin  and  ( if  he  died 
le  ceremony )  send  him 

cmedy  applied  by  the 
)nally  recommended  by 
*eremony  answered  and 
ises,  which  purposes  at 


APIfOniSMS  ON    SPiniTUAI.    RELIGION.  ZZ.) 

its  first  institution  were  blended  in  respect  of  the  time,  but 
which  afterwards  by  change  of  circumstances  (as  when,  for 
instance,  a  large  and  ever-increasing  proportion  of  the  mem- 
bers of  the  Church,  or  those  who  at  least  bore  the  Christian 
name,  were  of  Christian  Parents)  were  necessarily  disunited — 
then  either  the  (Church  has  no  power  or  authority  delegated  to 
her  (which  is  shifting  the  ground  of  controversy) — or  she  must 
be  authorized  to  choose  and  determine,  to  which  of  the  several 
purposes  the  ceremony  should  be  attached.  Now  one  of  the 
purposes  of  Baptism  was — the  making  it  publicly  manifest, 
first,  what  Individuals  were  to  be  regarded  by  the  World 
(Phil.  ii.  15)  as  belonging  to  the  visible  Community  of  Christ- 
ians :  inasmuch  as  by  their  demeanour  and  apparent  condition 
the  general  estimation  of  "  the  City  set  on  a  hill  and  not  to  be 
hid"  (Math.  v.  14  j  could  not  be  affected — the  City  that  even 
"  in  the  midst  of  a  crooked  and  perverse  nation"  was  bound 
not  only  to  give  no  cause,  bat  by  all  innocent  means  to  pre- 
vent every  occasion,  of  "  Rebuke."  Secondly,  to  mark  out 
those  that  were  entitled  to  that  especial  Dearness ;  that  watch- 
ful and  disciplinary  Love  and  Loving-kindness ;  which  over 
and  above  the  affections  and  duties  of  Philanthropy  and  Uni- 
versal Charity,  Christ  himself  had  enjoined,  and  with  an  em- 
phasis and  in  a  form  significnnt  of  its  great  and  especial  impor- 
tance. A  New  Commandment  I  give  unto  you,  that  ye  love 
one  another.  By  the  former  the  Body  of  Christians  was  to  be 
placed  in  contrast  with  the  notorious  misantiiropy  »nd  bigotry 
of  the  Jewish  Cliurch  and  People :  and  thus  without  draw-back, 
and  precluding  the  objection  so  conunonly  made  to  Sectarian 
Benevolence,  to  be  distinguished  and  known  to  all  men  by 
their  fervid  fulfilment  of  the  latter.  How  kind  these  Christ- 
ians are  to  the  poor  and  afllicted,  without  distinction  of  re- 
ligion or  country  !  But  how  thoy  love  each  other! 

Now  combine  with  this  the  consideration  before  urged — the 
duty,  I  mean  and  necessity  of  ciieeking  the  superstitious  abuse 
of  the  bai)tismal  rite  :  and  I  then  ask,  with  confitlence,  in  what 
way  could  the  Church  have  exercised  a  sound  discretion  more 
wisely,  piously,  or  effcctivoty,  <lian  by  affixing,  from  amonu; 


'■4\  -mv'M^ 


im 


i'lri 


^1 


f,^ 


i 


i, 
I 


Ol) 


':ii 


AIDS    TO    REFLECTION. 


t4 


the  several  ends  and  purposes  of  Baptism,  the  outward  cere- 
mony to  the  purposes  here  mentioned  ?  How  could  the  great 
Body  of  Christians  be  more  plainly  instructed  as  to  the  true 
nature  of  all  outward  ordinances  ?  What  can  be  conct^ved  bet- 
ter calculated  to  prevent  the  ceremony  from  being  regarded  as 
other  and  more  than  a  ceremony,  if  not  the  administration  of 
the  same   on  an  object,  (yea,  a  dear  and  precious  ofijecO  of 
spirital  duties,  but  a  subject  of  spiritual  operations  and  graces 
only  by  anticipation  and  in  hope  ;— a  subject,  unconscious  as  a 
Flower  of  the  dew  falling  on  it  or  the  early  rain,  and  thus  em- 
blematic of  the  myriads  who  (as  in  our  Indian  Empire,  and 
henceforward,  we  trust,  in  Africa)  are  temporally  and  even 
morally  benefited  by  the  outward  existence  of  Christianity, 
though  as  yet  ignorant  of  its  saving  truth !  And  yet,  on  the 
other  hand,  what  more  reverential  than  the  application  of  this, 
the  common  initiatory  rite  of  the  East  sanctioned  and  appropri- 
ated by  Christ— its  application,  I  say,  to  the  very  subjects, 
whom  he  himself  commanded  to  be  brought  to  him—the  chil- 
dren in  arms,  respecting  whom  "  Jesus  was  much  displeased 
%vith  his  disciples,  who  had  rebuked  those  that  brought  them  !" 
What  more  expressive  of  the  true  character  of  that  originant 
and  generic  Stain,  from  which  the  Son  of  God,  by  his  myste- 
rious incarnation  and  agony  and  death  and  resurrection,  and 
by  the  baptism  of  the  Spirit,  came  to  cleanse  the  Children  of 
Adam,  than  the  exhibition  of  the  outward  element  to  Infants 
free  from  and  incapable  of  cnme,  in  whom  the  evil  principle 
was  present  only  as  potential  being,  and  whose  outward  sem- 
blance represented  the  Kingdom  of  Heaven  ?  And  can  it— to 
a  man,  who  would  hold  himself  deserving  of  Anathema  Maran- 
athaiX  Cor.  xvi.  22,)  if  he  did  not  "  love  the  Lord  Jesus"— 
can  it  be  nothing  to  such  a  man,  that  the  introduction  and  com- 
mendation of  a  new  Inmate,  a  new  spiritual  Ward,  to  the  as- 
sembled Brethren  in  Christ  (—and  this,  as  I  have  shown  above, 
was  one  purpose  of  the  baptismal  Ceremony)  does  in  the  bap- 
tism of  an  Infant  recall  our  Lord's  own  presentation  in  the 
temple  on  the  eighth  day  after  his  birth  ?  Add  to  all  these  con- 
siderations the  known  fact  of  the  frequent  exposure  and  the 


I 


APHOniSMS    ON    SPIRITUAL    REI.IOION. 


227 


the  outward  ccre- 
w  could  the  great 
ted  as  to  the  true 
he  conctived  bet- 
being  regarded  as 
!  administration  of 
precious  object )  of 
rations  and  graces 
:t,  unconscious  as  a 
rain,  and  thus  em- 
dian  Empire,  and 
aporally  and  even 
;e  of  Christianity, 
!  And  yet,  on  the 
application  of  this, 
oned  and  appropri- 
the  very  subjects, 
t  to  him — the  chil- 
s  much  displeased 
lat  brought  them !" 
er  of  that  originant 
3od,  by  his  myste- 
.  resurrection,  and 
se  the  Children  of 
element  to  Infants 
the  evil  principle 
hose  outward  sem- 
n  ?  And  can  it — to 
Anathema  Maran- 
the  Lord  Jesus" — 
reduction  and  com- 
nl  Ward,  to  the  as- 
have  shown  above, 
y )  does  in  the  bap- 
presentation  in  the 
kdd  to  all  these  con- 
t  exposure  and  the 


general  light  regard  of  Infants,  at  the  time  when  Infant  Bap- 
tism is  by  the  Baptists  stipi)osed  to  have  been  first  ruled  hy 
the  Catholic  Church,  not  overlooking  the  humane  and  charita- 
ble motives,  that  influenced  Cyprian's  decision  in  its  favor ! 
And  then  make  present  to  your  imagination,  and  meditatively 
contemplate  the  still  continuing  tendency,  t!ie  profitable,  the 
beautiful  effects,  of  this  ordinance  now  and  for  so  many  cen- 
turies back  on  the  great  Mass  of  the    Population  throughout 
Christendom — the  softening,  elevating  exercise  of  Faith  and 
the  Concjuest  over  the  senses,  while  in  the  form  of  a  helpless 
crying  Babe  the  Presence,  and  the  unutterable  Worth  and  Val- 
ue, of  an  immortal  Being  made  capable  of  everlasting  bliss  are 
solemnly  proclaimed  and  carried  home  to  the  mind  and  heart 
of  the  Hearers  and  Beholders  !  Nor  will  you  forget  the  proba- 
ble influence  on  the  future  education  of  the  Child,  the  oppor- 
tunity of  instructing  and  impressing  the  friends,  relatives,  and 
parents  in  their  best  and  most  docile  mood  !  These  are  indeed, 
the  niollia  temporafandi. 

It  is  true,  that  by  an  unforseen  acccident,  and  through  the 
propensity  of  all  Zealots  to  caricature  partial  truth  into  total 
falsehood — it  is  too  true,  that  a  Tree  the  very  contrary  in  quali- 
ty of  that  shown  to  Moses  ( Exod.  xv.  25 )  was  afterwards 
"cast  into  th3  sweet  waters  from  this  fountain,"  and  made 
them  like  "  the  waters  of  Marah,"  too  bitter  to  be  drunk.     1 
allude  to  the  Pelagian  Controversy,  the  perversion  of  the  Ar- 
ticle of  Original  Sin  by  Augustine,  and  the  frightful  conclusions 
which  this  durus  pater  infantum  drew  from  the  Article  thus 
perverted.     It  is  not,  however,  to   the  predecessors  of  this 
African,  whoever  they  were  that  authorized  Paido- baptism, 
and  at  whatever  period  it  first  became  general — it  is  not  to  the 
Church  at  the  time  being,  that  these  consequences  are  justly 
imputable.     She  had  done  her  best  to  preclude  every  super- 
stition, by  allowing  in  urgent  cases  any  and  every  Adult,  Man 
and  Woman,  to  administer  the  ceremonial  part,  the  outward 
rile,  of  baptism  ;  but  reserving  to  the  highest  Functionary  of 
the  Church  (even  to  the  exclusion  of  the  Co-presbyters)  the 
most  proper  and  spirital  purpose,  viz.  the  declaration  of  Rc])en- 


IB' 


I 


228 


AIDS   TO   REFLECTION. 


tanco  and  Belief,  the  free  Choice  of  Christ,  as  liis  Lord,  and 
the  open  profession  of  the  Christian  Title  by  an  individual  in 
his  own  name  and  by  his  own  deliberate  act.  The  admission, 
and  public  reception  of  the  Believei  into  the  name  of  the 
Father,  the  Son,  and  the  Holy  Ghost — this  office  of  Religion, 
the  essentially  moral  and  spiritual  nature  of  which  could  not 
be  mistaken,  this  most  solemn  office  the  Bishop  alone  was  to 
perform.  Thus — as  soon  as  the  purposes  of  the  ceremonial 
Rite  were  by  change  of  circumstance  divided,  that  is,  took 
place  at  different  periods  of  the  Believer's  Life — to  the  out- 
ward purposes,  where  the  effect  was  to  be  produced  on  the 
minds  of  others,  the  Church  contiuued  to  affix  the  outward 
rite  ;  while  to  the  etibstantial  and  spiritual  purpose,  where  the 
effect  was  to  be  produced  on  tlie  Individual's  own  mind,  she 
gave  its  beseeming  dignity  by  an  ordinance  not  figurative,  but 
standing  in  the  direct  cause  and  relation  of  means  to  the  end. 

In  fine,  there  are  two  great  Purposes  to  be  answered,  each 
having  its  own  subordinate  purposes,  and  desirable  consequen- 
ces. The  Church  answers  both,  the  Baptists  one  only.  If, 
nevertheless,  you  would  still  prefer  the  union  of  the  baptismal 
rite  ^vith  the  Confirmation,  and  the  Presentation  of  Infants  to 
the  assembled  Church  had  formed  a  separate  institution,  avow- 
edly prospective — I  answer :  first,  that  such  for  a  long  time 
and  to  a  late  period  was  my  own  Judgment.  But  even  then  it 
seemed  to  me  a  point,  as  to  which  an  indifference  would  be 
less  inconsistent  in  a  lover  of  Truth,  than  a  zeal  to  separation 
in  a  professed  lover  of  Peace.  And  secondly,  I  would  revert 
to  the  History  of  the  Reformation,  and  the  calamitous  accident 
of  the  Peasant's  War :  when  the  poor  ignorant  multitude, 
driven  frantic  by  the  intolerable  oppressions  of  their  feudal 
Lords,  rehearsed  all  the  outrages  that  were  acted  in  our  own 
times  by  the  Parisian  Populace  headed  by  Danton,  Marat,  and 
Robespierre  ;  and  on  the  same  outrageous  Principles,  and  in 
assertion  of  the  same  Rights  of  Bkutes  to  the  subversion  of 
all  the  Duties  of  Men.  In  our  times,  most  fortunately  for 
the  interests  of  Religion  and  Morality,  or  of  their  prudential 
Substitutes  at  least,  the  Name  of  Jacobin  was  every  when; 


14 


t,  as  liis  Lord,  and 
}y  an  individual  in 
:.  The  admission, 
the  name  of  the 
office  of  Religion, 
(f  which  could  not 
ishop  alone  was  to 
of  the  ceremonial 
ided,  that  is,  took 

Life — to  the  out- 
e  produced  on  tho 
I  affix  the  outward 
lurpose,  where  the 
il's  own  mind,  she 
not  figurative,  but 
means  to  the  end. 
be  answered,  each 
ssirable  consequen- 
tists  one  only.  If, 
>n  of  the  baptismal 
tation  of  Infants  to 
;  institution,  avow- 
:h  for  a  long  time 
But  even  then  it 
ifference  would  be 

zeal  to  separation 
lly,  I  would  revert 
calamitous  accident 
3;norant  multitude, 
ins  of  their  feudal 
I  acted  in  our  own 
)anton,  Marat,  and 
Principles,  and  in 
)  the  subversion  of 
ost  fortunately  for 
of  their  prudential 
was  cverv  where; 


APHORISMS    ON    SPIRITUAL   RBi.IUION. 


m 


associated  with  that  of  Atheist  and  Infidel.  Or  rather,  Jaco- 
binism and  Infidelity  where  the  two  Heads  of  the  Revolution- 
ary Geryon — connatural  misgrowths  of  the  same  Monster- 
trunk.  In  the  German  Convulsion,  on  the  contrary,  by  a  mere 
but  most  unfortunate  accident,  the  same  Code  of  Caliban  Juris- 
j)rudence,  the  same  sensual  and  murderous  Excesses,  were 
connected  with  the  name  of  Anabaptist.  The  Abolition  of 
Magistracy,  Community  of  Goods,  the  Right  of  Plunder, 
Polygamy,  and  whatever  else  was  fanatical,  were  comprised 
in  the  word,  Anabaptism  !  It  is  not  to  be  imagined,  that  the 
Fathers  of  the  Reformation  could,  without  a  miraculous  influ- 
ence, have  taken  up  the  question  of  Infant  Baptism  with  the 
requisite  calmness  and  freedom  of  Spirit.  It  is  not  to  be 
wished,  that  they  should  have  entered  on  the  discussion.  Nay, 
1  will  go  farther.  Unless  the  Abolition  of  Infant  Baptism  can 
be  shown  to  be  involved  in  some  fundamental  article  of  Faith, 
unless  the  Practice  could  be  proved  fatal  or  imminently  peril- 
ous to  Salvation,  the  Reformers  would  not  have  been  justified 
in  exposing  the  yet  tender  and  struggling  cause  of  Protestantism 
to  such  certain  and  violent  prejudices  as  this  Innovation  would 
have  excited.  Nothing  less  than  the  whole  substance  and 
efficacy  of  the  Gospel  Faith  was  the  prize,  which  they  had 
wrestled  for  and  won  ;  but  won  from  enemies  still  in  the  field, 
and  on  the  watch  to  re-take,  at  all  costs,  the  sacred  Treasure, 
and  consign  it  once  again  to  darkness  and  oblivion.  If  there 
be  a  time  for  all  things,  this  was  not  the  time  for  an  innovation, 
that  would  and  must  have  been  followed  by  the  triumph  of  the 
enemies  of  scriptural  Christianity,  and  the  alienation  of  the 
Governments,  that  had  espoused  and  protected  it. 

Remember,  I  say  this  on  the  supposition  of  the  question's 
not  being  what  you  do  not  pretend  it  to  be,  an  Essential  of 
the  Faith,  by  which  we  are  saved.  But  should  it  likewise  be 
conceded,  that  it  is  a  disputable  point — and  that  in  point  of 
fact  it  is  and  has  been  disputed  by  Divines,  whom  no  pious 
Protestant  of  any  denomination  will  deny  to  have  boon  faith- 
ful and  eminent  servants  of  Christ — should  it,  I  say,  be  like- 
wise conceded  that  tlie  question  of  Infant  Baptism  is  a  point, 


41 


250 


AIDS    TO    REI'LECTIOX. 


liS 


,1 


I 


on  wliich  two  Christians,  who  perhaps diflor  on  this  point  onir, 
may  dilFer  without  giving  just  ground  for  ini])cuching  the  piety 
or  conjpctencc  of  cither — in  this  case  I  am  olihged  to  infer, 
that  the  Person  who  at  am/  lime  can  regard  this  difference  as 
singh/  warranting  a  separation  from  a  religious  Community, 
must  think  of  Schism  under  another  point  of  View,  than  I  have 
been  taught  to  contemphitc  it  by  St.  I'aul  in  his  epistles  to  the 
Corinthians. 

Let  me  add  a  few  words  on  a  diversity  of  doctrine  closely 
connected  with  this  :  the  opinions  of  Doctors  Mant  and  D'Oy- 
ley  as  opposed  to  those  of  the  ( so  called )  Evangelical  Clergy. 
"  The  Church  of  England  (says  Wall  [8G]  )  does  not  require 
assent  and  consent"  to  either  opinion  "  in  order  to  lay  com- 
munion."    But  I  will  sup))ose  the   person   a   Minister ;  but 
Minister  of  a  Church  which  has  expressly  disclaimed  all  pre- 
tence to  infallibity,  a  Church  which  in  the  construction  of  its 
liturgy  and  articles  is  known  to  have  worded  certain  passages 
for  the  purpose  of  rendering  them  subscribable  by  both  A  and 
Z — i.  e.  the  opposite  parties  as  to  the  points  in  controversy. 
I  suppose  this  person's  convictions  those  of  Z,  and  that  out  of 
five  passages  there  are  three,  the  more  natural  and  obvious 
sense  of  which  is  in  his  favor ;  and  two,  of  which  though  not 
absolutely  precluding  a  different  sense,  yet  the  more  probable 
interpretation  is  in  favor  of  A  i.  e.  of  those  who  do  not  con- 
sider the  Baptism  of  an  Infant  as  j)ros])eclivc,  but  hold  it  to  be 
an  Opus  Operant  et  in  preesenti.     Then  I  say,  that  if  such  a 
person  regards  these  two  sentences  or  single  passages  as  obli- 
ging or  warranting  him  to  abandon  the  Flock  entrusted  to  his 
charge,  and  cither  to  join  such,  as  are  the  avowed  Enemies  of 
the  Church  on  the  double  ground  of  its  particular  Constitution 
and  of  its   ])oing  an  Establishmtjnt,  or  to  set  up  a  separate 
Church  for  himself— 1  cannot  avoid  the  conclusion,  that  cither 
his  Conscience  is  morbidly  sensitive  in  one  speck  to  the  ex- 
haustion of  the  sensibilty  in  a  far  larger  portion  ;  or  that  he 
must  have  discovered  some  mode,  beyond  the  reach  of  my 
conjcctuial  poweis,  of  interpreting  the  scriptures  enumerated 
in  the  following  Excerpt  from  the  popular  Tract  before  cited, 


APIIORISMH    ON    SPiniTlTAt.    IlKl.KMOX. 


231 


)r  on  this  point  oiilr, 
ni])cucl)ing  the  piety 
am  ol)ligc(l  to  inter, 
ard  this  (iifforcnce  as 
3ligioiis  Community, 
of  View,  than  I  have 
in  his  epistles  to  the 

Y  of  doctrine  closely 
tors  Mant  and  D'Oy- 
Evangelical  Clergy. 
<G] )  does  not  require 
in  order  to  lay  com- 
on   a   Minister ;  hut 
ly  disclaimed  all  pre- 
ic  construction  of  its 
rded  certain  passages 
ihable  by  both  A  and 
loints  in  controversy, 
of  Z,  and  that  out  of 
natural  and  obvious 
of  wiiich  though  not 
et  the  more  probable 
lose  who  do  not  con- 
livc,  but  hold  it  to  be 
n  I  say,  that  if  such  a 
ingle  passages  as  obli- 
lock  entrusted  to  his 
e  avowed  Enemies  of 
)articular  Constitution 
to  set  up  a  separate 
;onclusioii,  that  cither 
one  speck  to  the  ex- 
r  portion  ;  or  that  he 
ond  the  reach  of  my 
icriptures  enumerated 
ar  Tract  before  cited, 


iu  which  the  writer  expresses  an  opini«.n,  to  which  I  assent 
with  my  whole  heart :  viz. 

"That  all  Christians  in  the  world  that  hold  the  same  funda- 
mentals ouglit  to  make  one  church,  though  dilVcriiig  in  lesser 
oi)inions ;  and  that  the  sin,  the  mischief,  and  <laiigcr  to  the 
souls  of  men,  that  divide  into  those  many  sects  and  jjarties 
among  us,  does  (for  the  most  of  them)  consist  not  so  much  in 
the  opininions  themselves,  as  in  their  dividing  and  separating 
for  them.  And  in  support  of  this  tenet,  1  will  refer  you  to 
some  plain  |)laces  of  Scripl""e,  which  if  you  please  now  to 
peruse,  I  w  ill  be  silent  the  w  nde.  See  what  our  Saviour  him- 
self says,  Johnx.  16.  John  xvii.  U.  And  what  the  i)rimitivc 
Christians  practised,  Acts  ii.  16,  and  iv.  32.  And  what  St. 
I'aul  says  1  Cor.  i.  10,  11,  13,  and  iii.  2,  3,  4,  also  the  whole 
12th  chapter  :  Eph.  ii.  18,  &c.  to  the  end.  Where  the  Jewish 
andCentile  Christians  are  showed  to  be  one  body, one  household^ 
one  temple  Jilly  framed  together:  and  yet  these  were  of  dilVcr- 
ent  opinions  in  several  matters.  Likewise  chap.  iii.  G,  iv.  1 . 
to  13,  Phil,  ii.  1,  2.  where  he  uses  the  most  solemn  adjurations 
(0  this  purpose,  lint  I  would  more  especially  lecommend  to 
you  the  reading  of  Gal.  v.  20,  21,  Phil.  iii.  15,  IC.  The  1  ith 
chapter  to  the  Romans,  and  part  of  tlie  15th,  to  ver.  7,  and 
also  Rom.  xvi.  17. 

Arc  not  these  passages  plain,  full,  and  earnest  ?  Do  you 
fmd  any  of  the  controveitcd  points  to  be  determined  by  Scrip- 
ture in  words  nigh  so  plain  or  pathetic } 


MAHOINAI,  NOTE  WRITTE.N  (iN  IPlf.)  BV  THE    EDITOR  IN  IMS  OWN  COPV  OK 

wall's  work. 

This  anil  the  two  followiii".'  |mpo.s  niv  rxrillont.  If  I  !i(I(liosso(l  tlic  min- 
iMti-s  iTccntly  scccih'd,  I  would  first  prove  fVoiii  Scripture!  and  Reason  tho 
justness  of  their  doetrines  eoiieeniiiiK  Hiiptisni  and  ("onvei-sion.  2. 1  would 
show,  that  even  in  respect  of  llic  Priiyer-hook,  Homilies,  &c.  of  llie  Church 
of  Knglnnd,  taken  as  u  whole,  iheir  op[)onent.s  wen;  conipanitively  as  ill 
ofl'  )^  ihenis<-lves,  if  not  worse.  H.  That  tlio  few  mistakes  or  inconvenient 
phrases  of  the  Hiiptisnial  Service  did  not  impose  on  the  conscience  the  ne- 
cessity of  lesi^jninj;  tlic  imstorai  oll'ice.     1.  Tliat  even  if  they  did,  this 


i 


2;u 


AIDS    TO    HEl'I-ECTION. 


■«;•■ 


woiilil  liy  no  mcniw  jiisliCy  wliisru  fioiii  Lny-nifiiibpiMliip:  or  cIho  tlirrc 
niiilil  lie  noHcliisni  ('xrt'fit  t'ritni  Mil  iiniiiaciilal)!  tiiid  iiifallililt;  Cliiircli.  Now, 
a^'  our  AniclfH  liavi>  drflurcil  lliat  no  Cliiircli  is  or  cvit  was  hik-Ii,  it  would 
ColloNN  that  llirri'  is  no  siicli  sin  as  tlial  of  Scliisiii — i.  c.  that  St,  I'aiil  wrolr 
liilscly  or  idly.  5.  That  the  Kscupci  tJiioiifrh  tlin  Dianiiel  of  Dissent  is 
from  the  l-'ryiiiff  I'a"  !<■>  tin'  l'"ii''' — or  to  iisr  a  IfSH  worn  and  vid^'ar  siinilt", 
tin;  I'lscapr  of  u  l.roch  from  a  ^lass-jarot'  W'atiM'  into  th<;  nnki'd  and  o|M>n 
Air.  Hut  iirvt-r,  never,  would  1  in  one  lireath  allow  my  Chiireh  to  be  fal- 
lible, and  in  the  next  contend  fur  her  alisolnie  freedom  from  all  error — ne- 
ver I'oiifine  ins|iiratioii  and  perfect  trntJi  to  the  8cri(itnn's,  and  then  scold 
fi)r  the  perfect  Truth  of  each  and  every  word  in  the  I'myer-hook.  Enonph 
i'or  me,  if  ill  my  Heart  of  Hearts,  free  from  all  fear  of  man  and  nil  Inst  of 
prett-rment,  I  believe  (as  I  do)  the  ('hiircli  of  Kii^dand  to  ho  th(;  most  Apos- 
tolic (Jlinn'h  ;  that  its  doctrines  and  ceremonies  contHin  iiolhiiiK  diui^'eroim 
to  Kifjliteoiisncss  or  r'alvatioii ;  and  that  the  imperfections  in  its  I.iturf;y 
are  spots  indeed,  lint  spots  on  tli(.>  sun,  ^\  hich  iin|iede  neither  its  [.i{u;lit  nor 
its  Meat,  so  a.s  to  |trevent  the  (jood  seed  from  growiiiff  in  a  gooil  soil  and 
protiiicing  fruita  of  Redcminioii. 


*»*The  author  had  written  nn<l  intended  to  insert  n  similar  exposition  on 
the  Kiicharist.  IJiit  ns  tli«^  lending;  vii-w  has  lieen  };iven  in  the  Comment 
on  Keilemptioii,  its  lenirth  induces  him  to  defer  it,  to|u;ether  with  the  nrti- 
eies  on  l-'aith  and  the  l'hilosoj>hy  of  I'rayer,  to  «  small supiilementury  Vol- 
ume. 


■I 


mbpinliip :  or  cIho  tlicrc 
iiifallilile  Cliiiri-li.  Now, 
ever  wits  such,  it  woiilil 
-I.  e.  timt  8t,  I'anlwiiiip 
Cliiiniicl  of  DisHoiit  Im 
worn  and  V4il^mr  Hiinilc, 
iito  tlu!  naked  and  o|m>ii 
w  my  CJiurt'li  to  be  I'al- 
iloin  tioni  all  error — w- 
ri|itnn'H,  and  then  wiold 
(',  I'myer-lMiok.  Enough 
r  of  man  and  nil  hiHt  of 
ind  to  1)0  the  most  ApoH- 
ntairi  nothing  dangeroim 
I'rii'ctions  in  its  Liturgy 
■lie  neither  its  [.iglit  nor 
viiig  in  a  gooil  tioil  and 


t  a  sFniilnr  exposition  on 

given  in  the  (\)mnient 

,   together  with  the  nrti- 

nall  supiilementury  Vol- 


CONCLUSION. 


I  AM  not  so  i^noiaiit  of  tlic  temper  and  tcndrnryof  the  a(;u 
ill  which  I  liv<),  aH  eilhor  to  bo  unpreimrcd  for  the  narl  of  lo- 
maiks  which  the  litoral  iiitoipiotation  of  the  Evangelist  will 
call  forth,  or  to  attempt  an  answer  to  them.  Visionary  Ha- 
vings, Obsolete  Whimsies,  Transcendental  Trash,  &c.  &c.  1 
leave  to  pass  at  the  price  current^  among  those  who  arc  wil- 
ling to  receive  abusive  phrases  as  wihstitutes  for  argument. 
Should  any  Suborner  of  anonymous  Criticism  have  cngaf^d 
some  literaiy  Bravo  or  liulToon  luiforchand,  to  vilify  this  work, 
as  in  former  instances,  I  would  give  a  friendly  hint  to  the  ope- 
rative Critic  that  he  may  compile  an  excellent  article  for  the 
occasion,  and  with  very  little  trouble,  out  of  Warbnrton's  Bro- 
chure on  Grace  and  the  Sj)iri(,  and  the  preface  to  the  same. — 
There  is,  however,  one— objection,  shall  I  say  .'  or  accusation  ? 
which  will  so  often  he  heard  from  men,  whose  talents  and  re- 
puted moderation  must  give  a  weight  to  their  words,  that  I  oAve 
it  both  to  my  own  character  and  to  the  interests  of  my  read- 
ers, not  to  leave  unnoticed.  The  charge  will  proKibly  be 
worded  in  this  way  : — there  is  nothing  new  in  all  this  !  (as  if 
novelt}!  imre  amf  merit  in  (jucstions  of  lievealed  Rclif^ioni) 
It  is  Myslicism,  all  taken  out  of  William  Law,  alter  he  had 
lost  his  senses,  poor  Man  !  in  brooding  over  the  Visions  of  a 
delirious  German  Col)bler,  Jacob  Behmen. 

Of  poor  Jacob  Behmen  I  have  delivered  my  sentiments  at 
large  in  another  work.  Those  who  have  condescended  to  look 
into  his  writings  mast  know,  that  his  characteristic  errors  are  : 
first,  the  mistaking  the  accidents  and  pecidiarities  of  his  owu 
over-wrought  mind  for  realities  and  modes  of  thinking  com- 
mon to  all  minds  :  and  secondly  the  confusion  of  Nature,  ».  e. 
the  active  powers  communicated  to  matter,  with  God,  the  Crc-  . 
ator.  And  if  the  same  persons  have  done  more  than  merely 
looked   into  the  present  volume,  (hev  must  hare  .^oen,  (hal  (o 

30 


II 


7' 


2J4 


AIUH    TO    IlKri.ECTION. 


a 


I'  • 


i 


i-radicatc,  niul,  if  possible,  to  nierludo,  both  the  one  and  the 
other  staiuls  piomimni  uniong  it8  avowed  objects.  (Seep. 
});.'— lOl:   11(1—118)., 

Of  William  Law's  Works  I  am  acquainted  with  the  Skhious 
Cam,  ;  and  besides  this  I  renienibor  to  have  read  a  small  tract, 
on  Prayer,  if  I  mistake  not,  as  I  easily  may,  it  being  at  least 
six-and-twenty  years  since  I  saw  it.  He  may  in  this  or  in 
otiier  tracts  have  quoted  the  same  passages  from  the  fourth 
fiospcl  as  1  have  done.  Hut  surcdy  this  allords  no  presumption 
that  my  conclusions  are  the  same  with  liis  ;  still  less,  that  they 
are  drawn  from  the  same  premises ;  and  least  of  all,  that  they 
were  adopted  from  his  Writings.  Whether  Law  has  used  tho 
phrase,  assimilation  by  faith,  I  know  not ;  but  I  know  that  I 
should  expose  myself  to  a  just  charge  of  an  idle  parade  of  my 
Reading  if  I  recapitulated  the  tenth  part  of  the  Authors,  An- 
cient and  Modern,  Komish  and  Reformed,  from  /^aw  to  Clem- 
ens Alexandrinus  and  Irempus,  in  whose  works  the  same 
phrase  occurs  in  the  same  sense.  And  after  all,  on  such  a 
subject  how  worse  than  childish  is  the  whole  dispute ! 

la  the  fourth  Gospel  authentic  ?  And  is  the  interpretation, 
I  have  given,  true  or  false  ?  These  are  the  only  questions 
which  a  wise  man  would  put,  or  a  Christian  be  anxious  to  an- 
swer. I  not  only  believe  it  to  be  the  true  sense  of  the  texts; 
but  I  assert  that  it  is  the  only  true,  rational,  and  even  tolera- 
ble sense.  And  this  position  alone  I  conceive  myself  interest- 
ed in  defending.  I  have  studied  with  an  open  and  fearless 
spirit  the  attempts  of  sundry  learned  Critics  of  the  Continent, 
to  invalidate  the  authenticity  of  this  Gospel,  before  and  since 
Eichhorn's  Vindication.  The  result  has  been  a  clearer  assur- 
ance, and  (as  far  as  this  was  possible)  a  yet  deeper  conviction 
of  the  genuineness  of  all  the  writings,  which  the  Church  has 
attributed  to  this  Apostle.  That  those,  who  have  formed  an 
opposite  conclusion,  shoidd  object  to  the  use  of  expressions 
which  they  had  ranked  among  the  most  obvious  marks  of  spu- 
riousness,  follows  as  a  matter  of  course.  But  that  men,  who 
with  a  clear  and  cloudless  assent  receive  the  sixth  chapter  of 
this  Gospel  as  a  faithful,  nay,  inspired  Record  of  an  aciual  dis- 


I 


CONCI.t'NION. 


336 


)tli  the  one  and  the 
I  objects.     ( See  p. 

(1  with  the  Skhiouh 
>  rend  a  ninall  tract, 
ly,  it  being  at  least 

may  in  tliis  or  in 
;c»  from  the  fourth 
rdn  no  presumption 

still  less,  that  they 
ast  of  all,  that  tliey 
r  Law  has  used  tho 

but  I  know  that  I 
n  idle  parade  of  my 
if  the  Authors,  An- 
from  iiaw  to  (Ilem- 
e  works  the  same 
ftcr  all,  on  such  a 
)le  dispute ! 
the  interpretation, 
the  only  questions 
n  be  anxious  to  an- 
sense  of  the  texts; 
d,  and  even  tolera- 
;ive  myself  interest- 
n  open  and  fearless 
's  of  the  Continent, 
el,  before  and  since 
ecn  a  clearer  assur- 
it  deeper  conviction 
lich  the  Church  has 
r'ho  have  formed  an 

use  of  expressions 
vious  marks  of  spu- 

Uut  that  men,  who 
he  sixth  chapter  of 
ord  of  an  aciual  dis- 


rourse,  nliotdd  like  olTencc  at  the  repetition  of  words  rthiih 
(he  Hcdccnier  himself  in  the  perfect  forekn.)\vl(;d^e  that  tln'y 
would  coi.tirm  the  dislxdicviiig,  alienate  the  unstoadfast,  and 
transcend  the  present  capacity  even  of  his  own  Elect,  had  cho- 
sen as  the  mont  appropriate  ;  ami  which  alter  the  most  decisive 
proofs,  that  they  ii'ere  miHintei|)reted  by  the  greater  number  of 
bis  Hearers,  tml  not  >niderstood  by  any,  he  nevertheless  re- 
peated with  stronger  emphasis  and  vitlwvl  cnmmcut,  as  the 
onlij  appropriate  synd)ols  of  the  great  truth  he  was  declaring, 
ami  to  realize  which  .y«v.«  tfajg-,lH7]— that  in  their  own  dis- 
courses thhsc  men  should  hang  back  from  all  express  referen.e 
to  these  words,  as  if  they  were  afraid  or  ashamed  of  them, 
though  the  earliest  recorded  ceremonies  and  liturgical  forms 
of  the  primitive  Church  are  absolutely  inexplicable,  except  in 
connexion  with  this  discourse,  and  with  the  imjstcrioua  and 
spirihu'l,  not  allegorical  and  merely  ethical,  import  of  the 
same  ;  and  though  this  import  is  solemnly  and  in  the  most  un- 
ccmivocal  tenns  asserted  ami  taught  by  their  own  Church,  even 
in  her  Catechism,  or  compendium  of  doctrines  necessary  lor 
all  her  Members;  this  1  may,  perhaps,  undersland ;  but  this  I 
am  not  able  to  vindicate  or  excuse  ! 

There  is,  however,  one  opprobrious  phrase  which  it  may  bo 
profitable  for  my  younger  Readers  that  I  should  explain,  viz. 
Mysticism.  And  for  this  purpose  I  will  quote  a  sentence  or 
two  from  a  Dialogue  which,  had  my  prescribed  limits  permit- 
ted 1  should  have  attached  to  the  present  .Work  ;  but  which 
witli  an  Essay  on  the  Church,  as  instituted  by  Christ,  and  as 
an  Establishment  of  the  State,  and  a  series  of  Letters  on  the 
ritrht  and  the  superstitious  use  and  estimation  of  the  Bible, 
uill  appear  in  a  small  volume  by  themselves,  shouH  the  re- 
ception given  to  the  present  volume  encourage  or  permit  the 
publication.  '»  .  ...- 

MYSTICS   AND   MYSTICISM. 

"  Antinous.-Whtit  do  you  call  Mysticism  ?  And  do  you 
use  the  word  in  a  good  or  in  a  bad  sense  ?" 

"  Nous.— In  the  latter  only  :  as  fur,  at  least,  as  we  are  now 


W. 


m 


m 


m 


I 


^996 


AIDS  TO   REFLECTIOV. 


t' 


concerned  with  it.  When  a  man  refers  io  inward  feelings  and 
experiences,  of  which  Mankind  at  large  are  not  '.conscious,  as 
evidences  of  the  truth  of  any  opinion — such  a  Man  I  call  a 
IMvsTic  :  and  the  grounding  of  any  theory  or  belief  on  acci- 
dents and  anomalies  of  individual  sensations  or  fancies,  and 
the  use  of  peculiar  terms  invented  or  perverted  from  their  or- 
dinary significations,  for  the  purpose  of  expressing  these  idio- 
syncracies,  and  pretended  facts  of  interior  consciousness,  1 
naxae  Mysticism.  Where  the  error  consists  simply  in  the 
Mystic's  attaching  to  these  anomalies  of  his  individual  tempe- 
rament the  character  of  Reality,  and  in  receiving  them  as  per- 
manent Truths,  having  a  subsistence  in  the  Divine  Mind, 
though  revealed  to  himself  alone;  but  entertains  this  persua- 
sion without  demanding  or  expecting  the  same  faith  in  his 
neighbours — I  should  regard  it  as  a  species  of  enthusiasm, 
always  indeed  to  be  deprecated  but  yet  capable  of  co-existing 
with  many  excellent  qualities  both  of  Head  and  Heart.  But 
when  the  Mystic  by  ambition  or  still  meaner  passions,  or  (as 
sometimes  is  the  case)  by  an  uneasy  and  self-doubting  state  of 
mind  that  seeks  confirmation  in  outward  sympathy,  is  led  to 
impose  his  faith,  as  a  duty,  on  mankind  generally  t  and  when 
with  such  views  he  asserts,  that  the  same  experiences  would 
be  voucl>safed,  the  same  truths  revealed,  to  every  man  but  for 
his  secret  wickedness  and  unholy  will — such  a  Mystic  is  a  Fa- 
natic, and  in  certain  states  of  the  public  mind  a  dangerous 
Member  of  Society.  And  most  so  in  those  ages  and  coun- 
tries in  which  Fanatics  of  elder  standing  are  allowed  to  perse- 
cute the  fresh  competitor.  For  under  these  predicaments, 
Mysticism,  though  originating  in  the  singularities  of  an  indi- 
vidual Nature,  and  therefore  essentially  anomalous,  is  never- 
theless highly  contagious.  It  is  apt  to  collect  a  swarm  and 
cluster  circum  /ana,  around  the  new  Fane  t  and  therefore 
merits  the  name  of  Fanaticism,  or  as  the  Germans  say, 
Schwarmcrey,  i.  e.  Swarm-making.^'' 

We  will  return  to  the  harmless  species — the  enthusiastic 
Mystics  :  a  species  that  may  again  be  subdivided  into  two  ranki<. 
And  it  will  not  be  other  tlian  germane  to   the  subject,  if  1  en- 


.1  , 


I 


CONCLUSION. 


237 


5  inward  feelings  and 
are  not  ''onscious,  as 
-such  a  Man  I  call  a 
ry  or  belief  on  acci- 
ione  or  fancies,  and 
verted  from  their  or- 
xpressing  these  idio- 
ior  consciousness,  1 
insists  simplj  in  the 
his  individual  tcnipc- 
3ceiving  them  as  per- 
n  the  Divine  Mind, 
itertains  this  per.sua- 
he  same  faith  in  his 

iCieS  of  ENTHUSIASM, 

apable  of  co-existing 
ead  and  Heart.  But 
aner  passions,  or  (as 
self-doubting  state  of 
1  sympathy,  is  led  to 
generally :  and  when 
le  experiences  would 
to  every  man  but  for 
uch  a  Mystic  is  a  Fa- 
ic  mind  a  dangerous 
;hose  ages  and  coun- 
are  allowed  to  persc- 
thcse  predicaments, 
gularities  of  an  indi- 
anonialous,  is  never- 
collect  a  swarm  and 
Fane:  and  therefore 
3   the   Germans  say, 

es — the   enthusiastic 

ividcd  into  two  ranks. 

the  subject,  if  I  en- 


deavour  to  describe  them  in  a  sort  of  allegory,  or  paraI)lo. 
IjCt  us  imagine  a  poor  Pilgrim  benighted  in  a  wilderness  or 
desart,  and  pursuing  his  way  in  the  starless  dark  with  a  Ian- 
thorn  in  his  hand.     Chance  or  his  happy  genius  lends  him  to 
an   Oasis  or  natural  Garden,  such  as  in  the  creations  of  my 
youthful  fancy  I  supposed  Enos  [88]  the  Child  of  Cain  to  have 
found.     And  here,  hungry  and  thir-sty,  the  way-wearied  Man 
rests  at  a  fountain ;  and  the  Taper  of  his  Lanthorn  throws  its 
Light  on  an  overshadowing  Tree,  a  Boss  of  snow-white  Blos- 
soms, through  which  the  green  and  growing  Fruits  peeped, 
and  the  ripe  golden  Fruitage  glowed.     Deep,  vivid,  and  faith- 
ful are  the  impressions,  which  the  lovely  Imagery  comprised 
within  the  scanty  Circle  of  Liglit,  makes  and  leaves  on   his 
Memory  !  But  scarcely  has  he  eaten  of  the  fruits  and  drank  of 
the  fountain,  ere  scared  by  the  roar  and  howl  from  the  desart 
he  hurries  forward  :  and  as  he  passes  with  hasty  steps  through 
grove  and  glade,  shadows  and  imperfect  beholdings  and  vivid 
fragments  of  things  distinctly  seen  blend  with  the  past   and 
present  shapings  of  his  Brain.     Fancy  modifies  Sight.     His 
Dreams  transfer  their  forms  to  real  Objects ,  and  these  lend 
a  substance  and  an  outness  to  his  Dreams.     Apparitions  greet 
him  ;  and  when  at  a  distance  from  this  enchanted  land,  and  on 
a  different  track,  the  Dawn  of  Day  discloses  to  him  a  Caravan; 
a  troop  of  his  fellow-men,  his  memory,  which  is  itself  half 
fancy,  is  interpolated  afresh  by  every  attempt  to  recall,  con- 
nect, and  jnece  o«/his  recollections.     His  narration  is  received 
as  a  Madman's  Tale.     He  shrinks  from  the  rude  laugh  and  con- 
temptuous Sneer,  and  retires  into  himself.     Yet  the  craving 
for  Sympathy,  strong  in   proportion    to  the  intensity  of  his 
Convictions,  impels  him  to  unbosom  himself  to  abstract  Audi- 
tors; and  the  poor  Quietist  becomes  a  Penman,  and,  all  too 
poorly  stocked  for  the  Writer's  trade,  he  borrows  his  phrases 
and  figures  from  the  only  Writings  to  which  he  has  had  access, 
the  sacred  Books  of  his  Religion.     And  thus   I    shadow   out 
the  enthusiast  Mystic  of  the  fust  sort ;    at  the  head  of  which 
stands  the  illuminated  Teutonic  Thelosophcr  and  Shoemaker, 
honest  Jacob  Bbhmen,  born  near  Gorlitz,  in  Upper  Lusatja, 


If; 


238 


AIDS    TO   REFLECTION. 


in    tlin    17th  of  our  Elizabeth's  Reign,  and  who  died  in  the 
23d  of  her  Siiccesssor's. 

To  delineate  a  Mystic  of  the  second  and  higher  order,  we 
need  only  endow  our  Pilgrim  with  equal  gifts  of  Nature,  hut 
these  developed  and  displayed  by  all  the  aids  and  arts  of  Educa- 
tion and  favorable  Fortune.  lie  is  on  his  way  to  the  Mecca 
of  his  ancestral  and  national  Faith,  with  a  welt-guarded  and 
numerous  Procession  of  Merchants  and  F'ellow-pilgrims,  on 
the  established  Track.  At  the  close  of  Day  the  Caravan  has 
halted  :  the  full  moon  rises  on  the  Desart :  and  he  strays  forth 
alone,  out  of  sight,  but  to  no  unsafe  diftance ;  and  Chance 
leads  him  too  to  the  same  Oasis  or  Islet  of  Verdure  on  the  Sea 
of  Sand.  He  wanders  at  leisuie  in  its  ma/e  of  Beauty  and 
Sweetness,  and  thrids  his  way  through  the  odorous  and  flow- 
ering Thickets  into  open  "  Spots  of  Greenery,"  and  discovers  _ 
statues  and  memorial  characters,  grottos,  and  refreshing  Caves. 
Hut  the  Moonshine,  the  imaginative  Poesy  of  Nature,  spreads 
its  soft  shadowy  charm  over  all,  conceals  distances,  and  mag- 
nifies heights,  and  modifies  relations;  and  fills  up  vacuities 
with  its  own  whiteness,  counterfeiting  substance  ;  and  where 
the  dense  shadows  lie,  makes  solidity  imitate  Ilollowness; 
and  gives  to  all  oljjects  a  tender  visionary  hue  and  softening, 
interpret  the  Moonlight  and  the  Shadows  as  the  peculiar 
genius  and  sensibility  of  the  Individual's  own  Spirit :  and  here 
you  have  the  other  sort :  a  Mystic,  an  Enthusiast  of  a  nobler 
jjrced — a  Fenelon.  But  the  residentiary,  or  the  frequent 
visitor  of  the  tavored  spot,  who  has  scainied  its  beauties  by 
steady  Day-light,  and  mastered  its  true  proportions  and  linea- 
ments, he  will  discover  that  both  Pilgrims  have  indeed  been 
there  !  He  will  know,  that  the  delightful  Dream,  which  the 
latter  tells,  is  a  Dream  of  Truth ;  and  that  even  in  the  be- 
wildered I'ale  of  the  former  there  is  Truth  mingled  with  the 
Dream. 

But  the  Source,  the  Spring-head,  of  the  Charges  which  1 
anticipate,  lies  deep.  Materialism,  conscious  and  avowed  Ma- 
terialism, is  in  ill-repute  :  and  a  confessed  Materialist  there- 
fore a  rare  character.     But  if  the  faith  be  ascertained  by  the 


I.f 


CONCLUSION 


"239 


[1(1  who  died  in  the 

id  higher  order,  we 
gifts  of  Nature,  hut 
Js  and  arts  of  Educa- 
s  way  to  the  Mecca 
a  well-guarded  and 
F'eUow-pilgrinis,  on 
)ay  the  Caravan  has 

and  he  strays  forth 
;tance ;  and  Chance 
Verdure  on  the  Sea 
naze  of  Beauty  and 
e  odorous  and  tlow- 
lery,"  and  discovers 
nd  refreshing  Caves. 
y  of  Nature,  spreads 
distances,  and  niag- 
nd  fills  up  vacuities 
jstance  ;  and  where 
initate  Ilollowness ; 
y  hue  and  softening, 
ws  as  the  peculiar 
wn  Spirit :  and  here 
ithusiast  of  a  nobler 
iry,  or  the  frequent 
med  its  beauties  by 
roportions  and  linca- 
is  have  indeed  been 

Dream,  which  the 
Kit  even  in  the  be- 
lli mingled  with  the 

ic  Charges  which  1 
Dus  and  avowed  Ma- 
;l  Materialist  therc- 
;  ascertained  by  the 


fruits;  if  the  predominant,  though  most  often  unsrspected, 
persuasion  is  to  be  learnt  from  the  influences,  under  which  the 
thoughts  and  affections  of  the  Man  move  and  take  their  direc- 
tion; I  must  reverse  the  position.  Only  not  all  are  Ma- 
TERiALLSTs.  Except  a  few  individuals,  and  those  for  the  most 
part  of  a  single  Sect:  and  every  one,  who  calls  himself  a 
Christian,  holds  himself  to  have  a  Soul  as  well  as  a  Body.  lie 
distinguishes  Mind  from  Matter,  the  Subject  of  his  conscious- 
ness from  the  Objects  of  the  same.  The  former  is  his  Mind  : 
and  he  says,  it  is  immaterial.  But  though  Subject  and  Sub- 
stance are  words  of  kindred  roots,  nay,  little  less  than  etpiiv- 
alent  terms,  yet  nevertheless  it  is  exclusively  to  sensible  Ob- 
jects, to  Bodies,  to  Modifications  of  Matter,  that  he  habitu- 
ally attaches  the  attributes  of  reality,  of  Substance.  Real 
and  Tangible,  Substantial  and  Material,  are  Synonimes  for 
fiim.  He  never  indeed  asks  himself,  what  he  means  by  Mind? 
But  if  he  did,  and  tasked  himself  to  return  an  honest  answer — 
as  to  what,  at  least,  ho  had  hitherto  meant  by  it — he  would 
find,  that  he  had  described  it  by  negatives,  as  the  opposite  of 
Bodies,  ex.  gr.  as  a  somewhat  ojiposed  to  solidity,  to  visiliility 
kc.  as  if  you  could  al)stract  the  cajiacity  of  a  vessel,  and  con- 
ceive of  it  as  a  somewhat  by  itself,  and  then  give  to  the  emp- 
tiness the  properties  of  containing,  holding,  being  entered, 
and  so  forth.  In  short,  though  the  pi«)position  would  perhaps 
he  angrily  denied  in  words,  yet  in  fact  he  tbinks  of  his  Mintt, 
as  a  property^  or  accUcnt  of  a  something  else,  that  he  calls  a 
Soul  or  Spirit :  though  the  very  same  difliculties  must  recur, 
the  moment  he  should  attempt  to  establish  the  difference.  For 
cither  this  Soul  or  Spirit  is  nothing  but  a  thinner  Body,  a  finer 
Mass  of  Matter:  or  the  attribute  of  Self-subsistency  vanishes 
from  the  Soul  on  the  same  grounds,  on  which  it  is  refused  to 
the  Mind. 

I  am  persuaded,  however,  that  the  dogmatism  of  the  Cor- 
puscular School,  though  it  still  exerts  an  influence  on  men's 
notions  and  phrases,  has  received  a  mortal  blow  from  the  in- 
creasingly dynamic  spirit  of  the  physical  Sciences  now  high- 
est in  public  estimation.     And  it  may  safely  bo  predicted,  that 


210 


AIDS    TO    HEFLECTION. 


tilt'  results  will  extend  beyond  the  intention  of  those,  who  are 
f:;radually  effectinj;  this  revolution.     It  is  not  Chemistry  alone 
that  will  he   indebted  to  the    Genius  of  Davy,  Oersted,   and 
their  compeers :  and  not   as  the    Founder  of  Physiology  and 
philosophic  Anatomy  alone,  will  Mankind  love  and  revere  the 
name  of  John   Hunter.     These   men  have   not  only   taught, 
they  have  compelled  us  to  admit,  that  the  immediate  objects  of 
our  senses,  or  rather  the  grounds  of  the  visibility  and  tangibi- 
lity of  all  Objects  of  Sense,  bear  the  same  relation  and  similar 
proportion  to  the  inleUigibk  object— i  e.  to  the  Object  which 
we  actually  mean  when  we  say,  "  It  is  such  or  such  a  thing,''^ 
or  "  /  have  seen  this  or  that," — as  the  paper,  ink,  and  differ- 
ently combined  straight  and  curved  lines  of  an  Edition  of  Ho- 
mer l)ear  to   what  wc  understand   by   the   words,   Iliad  and 
Odyssey.     Nay,  nothing  would  be  more  easy  than  so  to  con- 
struct the  paper,  ink,  painted  Capitals,  &c.  of  a  printed  disqui- 
sition on  the  Eye,  or  the  Muscles  and  Cellular  Texture  (t.   e. 
the  Flesh)    of  the  Human   Body,  as  to  bring   together  every 
one  of  the    sensible  and  ponderable    Stujfs  or   Elements,  that 
are    seiisuousli/  perceived  in  the    Eye  itself,   or  in  the  Flesh 
itself.     Carbon  and  Nitrogen,  Oxygen  and  Hydrogen,  Sulphur, 
Phosphorus,  and  one  or  two  Metals  and  Metallic  Bases,  con- 
stitute the   whole.     It   cannot   be  these,  therefore,  that  wc 
mean  by  an  Eye,  l)y  our  Bodi/.     But  pinhaps  it  may  bo  a  par- 
ticular Combination  of  these  ?     But  here  comes  a  question  : 
In  this  term  do  you  or  do  you  not  include  the  Principle,  the 
Operating  Cause,  of  the   Combination  ?     If  not,  then  detach 
this  Eye  from  the  Body  !     Look  steadily  at  it— as  it  might  lie 
on  the  Marble  Skb   of  a  dissecting  Room.     Say  it  were  the 
eye  of  a  Murderer,  a  Bellingham  :  or  the  eye  of  a  murdered 
Patriot,  a  Sidney  I— behold  it,  handle  it,  with  its  various  ac- 
companiments  or  constituent  parts,   of  Tendon,   Ligament, 
Membrane,  Blood-vessel,  (Jbnd,  Humors ;  its  Nerves  of  Sense, 
of  Sensation,  and   of  Motion.     Alas!  all   these   names,  like 
that  of  the  Organ   itself,  are  so  many   Anachronisms,  figures 
of  Speech,   to  expiess   that  which  has  been  :  as   when  the 
Guide  points  with  his  finger  to  a  heap  of  stones,  and  tells   the 


i; 


in  of  those,  who  are 
it)t  Chemistry  alone 
)avy,  Oersted,  and 
•  of  Physiology  and 
love  and  revere  the 

0  not  only  taught, 
immediate  objects  of 
isibility  and  tangibi- 
>  relation  and  similar 
to  the  Object  which 
ch  or  such  a  thing,''^ 
iper,  ink,  and  differ- 
of  an  Edition  of  Ho- 
le words,  Iliad  and 
easy  than  so  to  con- 
.  of  a  printed  disqui- 
llular  Texture  (t.  c. 
iring  together  every 
fs  or  Elements,  that 
self,   or  in  the  Flesh 

1  Hydrogen,  Sulphur, 
Metallic  Bases,  con- 
,  therefore,  that  we 
haps  it  may  be  a  par- 
e  comes  a  question  : 
Ic  the  Principle,  the 

If  not,  then  detach 

at  it — as  it  might  lie 

m.     Say  it  were  the 

e  eye  of  a  murdered 

,  with  its  various  ac- 

Tendon,   Ligament, 

;  its  Nerves  of  Sense, 

\   these   names,  like 

anachronisms,  figures 

been  :  as   when  the 

stones,  and  tells   the 


CONCLUSION. 


211 


Traveller,  "  That  is  Babylon,  or  Porsepolis."~Is  tlii:^  cold 
"Jelly  the  Light  of  the  Body  ?"  Is  Mus  the  Micranthropos  in 
(he  marvellous  Microcosm'  Is  this  what  you  mean  when  ycni 
well  define  the  Eye  as  the  Telescope  and  the  Mirror  of  the 
soul,  the  Seat  and  Agent  of  an  almost  magical  power  ? 

Pursue  the  same  inquisition  with  every  other  part  of  the 
Body,  whether  integral  or  simply  ingredient ;  and  let  a  Ber- 
zelius  or  a  Hatchett  be  your  interpreter,  and  demonstrate  to 
you  what  it  is  that  in  each  actually  meets  your  Senses.  And 
when  you  have  heard  the  scanty  catalogue,  ask  yourself  if  these 
are  indeed  the  living  Flesh,  the  blood  of  Lifei*  Or  not  far 
rather — I  speak  of  what,  as  a  Man  of  Common  Sense,  you  re- 
ally do,  not  what,  as  a  philosopher,  you  ought  to  believe — is 
Jt  not,  I  say,  far  rather  the  distinct  and  individualized  Agen- 
cy that  by  the  given  combinations  utters  and  bespeaks  its  Pres- 
ence ?  Justly  and  with  strictest  propriety  of  language  may 
I  say,  Speaks.  It  is  to  the  coarseness  of  our  Senses,  or  rath- 
er to  the  defect  and  limitation  of  our  percipient  faculty,  that 
the  visible  Object  appears  the  same  even  for  a  moment.  The 
characters,  which  I  am  now  shaping  on  this  paper,  abide.  Not 
only  the  forms  remain  the  same,  l)ut  the  particles  of  color- 
ing stuff  are  fixed,  and,  for  an  indefinite  period  at  least,  re- 
main the  same.  But  the  particles  that  constitute  the  size,  the 
visibility  of  an  organic  structure  (see  p.  42)  are  in  perpetual 
flux.  They  are  to  the  combining  and  constitutive  Power  as 
the  pulses  of  air  to  the  Voice  of  a  Discourser;  or  of  one  who 
sings  a  roundelay.  The  same  words  may  be  repeated ;  but  in 
each  second  of  time  the  articulated  air  hath  passed  away, 
and  each  act  of  articulation  appropriates  and  gives  momentary 
form  to  a  new  and  other  portion.  As  the  column  of  blue  smoke 
from  a  cottage  chinmey  in  the  breathless  Summer  Noon,  or 
llie  steadfast-seeming  Cloud  on  the  edge-point  of  a  Hill  in  the 
driving  air-current,  which  momently  condensed  and  recomposed 
is  the  common  phantom  of  a  thousand  successors; — sucli  is  the 
(losh,  which  our  bodihf  eyes  transmit  to  us ;  which  our  Palulen 
(astc;  which  our  Hands  touch. 

But  perhaps  the  material  particles  possess  this  combining 

.31 


I 


f 

m 


St 


212 


AIDS   TO    BEFLECTION. 


w 


t.: 


power  by  inherent  reciprocal  attractions,  repulsions,  and  elec- 
livo  alRnities,  and  are  tiienisclves  the  joint  Artists  ot  their 
own  combinations?  I  will  not  reply,  though  well  I  might,  that 
this  would  be  to  solve  one  problem  by  another,  and  merely  to 
shift  the  mystery.     It  will  be  sufficient  to  remind  the  thoughtlul 
Quciist,  that  even  herein  consists  the  essential  difference,  the 
contva-distinction,  of  an  Organ  from  a  Machine ;  that  not  on- 
ly the  characteristic  Shape  is  evolved  from  the  invisible  cen- 
tral power,  but  the  material  Mass  itself  is  acquired  by  assimila- 
tion.    The  germinal  power  of  the  Plant  transmutes  the  fixed 
air  and  the  elementary  Base  of  Water  into  Grass  or  Leaves  ; 
and  on  these  the  Organific  Principle  in  the  Ox  or  the  Elephant 
exercises  an  Alchemy  still  more  stupendous.     As  the  unseen 
Agency  weaves  its  magic  eddies,  the  foliage  becomes  indiffer- 
ently the  Bone  and  its  Marrow,  the  pulpy  Brain,  or  the  solid 
Ivory.     That  what  you  see  is  blood,  is  flesh,  is  itself  the  work, 
or  shall  I  say,  the  translucence,  of  the  invisible  Energy,  which 
soon  surrenders  or   abandons  them  to  inferior  Powers,  (for 
there  is  no  pause  nor  chasm  in  the  activities  of  Nature)  which 
repeat  a  similar  metamorphosis  according  to  their  kind.     These 
are  not  fancies,  conjectures,  or  even  hypotheses,  but /«cte  ; 
to  deny  which  is  impossible,  not  to  reflect  on  which  is  igno- 
minious.    And  we  need  only  reflect  on  them  with  a  calm  and 
silent  spirit  to  learn  the  utter  emptiness  and  unmeaningness  of 
the  vaunted  Mechanico-corpuscular  Philsophy,  with  both  its 
twins.  Materialism  on  the  one  hand,  and  Idealism,  rightlier 
named  Subjective  Holism,  on  the  other  :  the  one  obtruding  on 
us  a  World  of  Spectres  and  Apparitions ;  the  other  a  mazy 
Dream  ! 

Let  the  Mechanic  or  corpuscular  Scheme,  which  in  its  abso- 
luteness and  strict  consistency  was  first  introduced  by  Des 
Cautes,  be  judged  by  the  results.     Bij  its  fruits  shall  it  be 

known. 

In  order  to  submit  the  various  phacnomena  of  moving  bodies 
to  geometrical  construction,  we  are  under  the  necessity  of  ab- 
stracting from  corporeal  substance  all  its  positive  properties, 
and  obliged  to  consider  Bodies  as  differing  from  equal  portions 


|t!. 


'■  I 


CON'CLUSION 


il. 


epu'isions,  and  elec- 
lint  Aitista  of  their 
;h  well  1  might,  that 
ther,  anil  merely  to 
cmind  the  thoughtful 
■ntial  ditterence,  the 
;'hine ;  that  not  on- 
m  the  invisible  cen- 
icquired  byassimila- 
[rausmute8  the  fixed 
to  Grass  or  Leaves  ; 
>  Oxor  the  Elephant 
)us.     As  the  unseen 
ge  becomes  indiffer- 
y  Brain,  or  the  solid 
sh,  is  itself  the  work, 
isiblc  Energy,  which 
iiferior  Powers,  (for 
ies  of  Nature )  which 
io  their  \iin<\.     These 
rpothcses,  but  facts  ; 
act  on  which  is  igno- 
them  with  a  calm  and 
ind  unmeaningness  of 
Isophy,  with  both  its 
[id  Idealism,  rightlier 
the  one  obtruding  on 
s ;  the  other  a  mazy 

me,  which  in  its  abso- 
st  introduced  by  Des 
I  its  fruits  shall  il  be 

nena  of  moving  bodies 
r  the  necessity  of  ab- 
ts  positive  properties, 
»g  from  equal  portions 


of  Spuee[89]  only  by  figtirc  and  mobility.  And  as  a  Fiction 
of  Science,  it  would  l)e  difficult  to  overvalue  this  invention. 
It  possesses  the  same  merits  in  relation  to  Ueometry  that  the 
atomic  theory  has  in  relation  to  Algebraic  Calculus.  Hut  in 
contemj)!  of  Cloimnon  Sense,  and  in  direct  opposition  to  the 
express  declarations  of  the  inspired  Historian  (CJencsis  I.), 
and  to  the  tone  and  spirit  of  the  Scriptures  throughout,  Dos 
Cartes  propounded  it  as  truth  of  fact :  and  instead  of  a  World 
created  and  filled  with  inoductive  forces  by  the  Almighty  Fiat, 
left  a  lifeless  Machine  whirled  about  by  the  dust  of  its  own 
Grinding  :  as  if  Jieath  could  come  from  the  living  FiHintaiu 
of  Life  ;  Nothingness  and  Phantom  from  the  Plenitude  of  Kc- 
ality  !  the  Absoluteness  of  Creative  Will ! 

Holy!  Holy!  Holy!  let  mc  be  deemed  mad  by  all  men,  if 
such  be  thy  ordinance  :  but,  O  !  from  such  Madness  save  and 
preserve  me,  my  God  ! 

When,  however,  after  a  sJiort  interval,  the  Genius  of  Kep- 
ler, expandc<l  and  organized  in  the  soul  of  Newton,  and  there 
(if  I  may  hazard  so  bold  an  expression)  reriniiig  itself  into  au 
almost  celestial  Clearness,  had  expelled  lb  ■  Cartesian  Vorti- 
ces; [90]  then  the  necessity  of  an  active  power,  of  positive 
forces  present  in  the  Material  Universe,  forced  itself  on  the 
conviction.  For  as  a  Law  without  a  Law-giver  is  a  mere  ab- 
straction ;  so  a  Law  without  an  Agfint  to  realize  it,  a  Con- 
stitution without  an  abiding  Evccutive,  is,  in  fact,  not  a  Law 
but  an  Idea !  In  the  profound  Emblem  of  the  Great  Tragic 
Poet,  it  is  the  powerless  Prometheus  fixed  on  a  barren  Rock. 
And  what  was  the  result  ?  How  was  this  necessity  provided 
for?  God  himself— my  hand  trembles  as  1  write!  Ratiier,  then, 
let  me  employ  the  word,  which  the  religious  Feeling  in  its 
perplexity,  suggested  as  the  substitute— the  Deity  itself  was 
declared  to  be  the  real  Agent,  the  actual  Gra\itating  Power! 
The  Law  and  tlie  Law-giver  were  iudentified.  God  (says 
Dr.  Priestly)  not  only  does,  but  is  everything.  .lupiter  est 
quodcunque  vides.  And  thus  a  system,  which  commenced  by 
excluding  all  hie  and  immanent  adivity  from  the  visible  Uni- 
verse and  evacuating  the  natural  ^Vorld  of  all  Nature,  ended 
by  substituting  the  Deity,  and  reducing  the  Creator  to  a  mere 


244 


AIDS    TO    HKKI.ECTION. 


4g! 


* 


Aniinii  Muiitli  :  a  scheme  that  has  no  advantage  over  Spino- 
sism  hut  its  inconsistency,  which  does  indeed  make  it  suit  a 
certain  Order  of  Intellects,  who,  like  the  Pleuronectre  (or  Flat 
Fish )  in  Ichthyology  that  have  both  eyes  on  the  same  side, 
never  see  but  half  of  a  subject  at  one  time,  and  forgetting  the 
one  before  they  get  to  the  other  arc  sure  not  to  detect  any 
inconsistency  between  them. 

And  what  has  been  the  consequence  ?  An  increasing  un- 
willingness to  contemplate  the  Supreme  Being  in  his  personal 
Attributes:  and  thence  a  Distaste  to  all  the  peculiar  Doctrines 
of  the  Christian  Faith,  the  Trinity,  the  incarnation  of  the  Son 
of  God,  and  Redemption.  The  young  and  ardent,  ever  too 
apt  to  mistake  the  inward  triumph  in  the  detection  of  error 
for  a  positive  love  of  truth,  are  among  the  first  and  most  fre- 
quent victims  to  this  e|)idcmic  fastidiiim.  Alas !  even  the 
sincercst  seekers  after  light  arc  not  safe  from  the  contagion. 
Some  have  I  known,  constitutionally  religious — I  speak  feel- 
ingly ;  for  I  speak  of  that  which  for  a  brief  period  was  my 
ow n  state — who  under  this  unhealthful  influence  have  been  so 
estranged  from  the  Heavenly  Father,  the  Living  God,  as  even 
to  shrink  from  the  personal  pronouns  as  apjjlied  to  the  J)eitv. 
Hut  many  do  I  know,  and  yearly  meet  with,  in  whom  a  false 
and  sickly  Taste  co-operates  with  the  prevailing  fashion  :  ma- 
ny, who  find  the  God  of  Abraham,  Isaac,  and  Jacob,  hr  too 
real,  too  substantial ;  who  feel  it  more  in  harmony  w  ith  their 
indciyiitc  sensations 

"To  worsliip  Nature  in  tlif!  hill  nnd  valley, 
Not  knowing  wlmt  tliny  lovo : — " 

and  (to  use  the  language,  but  not  the  sense  or  pur])nsc,  of  the 
great  Poet  of  our  Age )  would  fain  substitute  for  the  Jehovah 
of  their  Bible 

"  A  sense  snblimo  ■  ■" 

Of  somctliing  fiir  morc^  depjily  intniliiscd, 
Wlioso  (hvdling  is  tin;  Light  of  scttiiif,' snns<, 
And  tlu!  i-oinul  Ooc-nn  and  the  livinj.'  Air  : 
A  Motion  and  11  .Spiiii,  thirt  inii»cis  ' 

All  thinkin;,' ihin-rs,  all  ohjcciisof  all  llioii;[,'hl,      *     ' 

And  lulls  iliroiifjrli  all  iliin>rs"' 

WoRDsu-oinii. 


Ih 


d 


CONCLUSION. 


2L) 


antagc  over  Spino- 
Iccd  make  it  suit  a 
'leuroncctre  ( or  Flat 
)  on  the  same  side, 
,  and  forgettinj;  the 
e  not  to  detect  any 

An  incrcasinj;  un- 
cing  in  his  personal 
5  peculiar  Jioctrines 
arnation  of  the  Son 
ul  ardent,  ever  too 
'■  detection  of  error 
!  first  and  most  fre- 
i.  Alas !  even  the 
i-om  the  contagion, 
ious — I  speak  fcel- 
ief  period  was  my 
uence  have  been  so 
Living  God,  as  even 
plied  to  the  Deity, 
th,  in  whom  a  false 
ailing  fashion :  nia- 
and  Jacob,  for  too 
liarniony  with  their 

valley, 

!  or  purjmse,  of  the 
ite  for  the  Jehovah 

no  ,  '■■■'-■' 

scd,  '  \  i    • 

1,'  Slinks,  , 

^"•;  ,     . 

I     --,1-    ^ 
Mlllgll),  "' 

WoRDSWOHTII. 


And  this  from  having  been  educated  to  underst.nid  the  Divine 
Omnipresence  in  any  sense  rather  than  the  alone  safe  and  le- 
gitimate one,  the  presence  of  all  things  to  God  ! 

Be  it,  however,  that  the  number  of  such  men  is  compara- 
tively small  !  And  be  it  (as  in  fact  it  often  is)  but  a  brief 
stage,  a  transitional  state,  in  the  process  of  intellectual  (irowth  ! 
Vet  among  a  numerous  and  increasing  olass  of  the  higher  and 
middle  Ranks,  there  is  an  inward  withdrawing  from  the  Life 
and  Personal  Being  of  (iod,  a  turning  of  the  Thoughts  exdu- 
.sively  to  the  so  called  physical  Attributes,  to  the  Or.uiipres- 
eiice  in  the  counterfeit  form  of  Ubiejuity,  to  the  Immensity  the 
Infinity,  the  Immutability ! — the  attributes  of  Space  with  a  no- 
tion of  Power  as  their  Substratum  ! — a  Fate,  in  short,  not  a 
M(.ral  Creator  and  Governor !  Let  intelligence  be  imagined, 
and  wherein  does  the  concejjtion  of  God  dillcr  essentially  from 
tliat  of  Gravitation  (conceived  as  the  Cause  of  Gravity)  in  the 
understanding  of  those,  who  represent  the  l^eity  not  only  as  a 
necessary  but  as  a  necessitated  Being  ?  those,  for  whom  Justice 
is  but  a  scheme  of  General  Laws ;  and  Holiness,  and  the 
divine  Hatred  of  Sin,  yea  and  Sin  itself,  are  words  without 
meaning  or  accommodations  to  a  rude  and  baibarous  race  ! 
Hence,  I  more  than  fear,  the  prevailing  taste  for  Hooks  of 
Natural  Theology.  Physico-theology,  Demonstrations  of  God 
from  Nature,  Evidences  of  Christianity,  &c.  &c.  Evidences  of 
Cluistianity !  I  am  weary  of  the  Word.  Make  a  man  feed  the 
want  of  it ;  rouse  him,  if  you  can,  to  the  self-knowledge  of 
his  need  of  it ;  and  you  may  safely  trust  it  to  its  own  Evi- 
dence,— remembering  only  the  express  declaration  of  Christ 
himself:  No  man  cometh  to  me,  unless  the  Father  leadeth 
him!  Whatever  more  if  desirable — I  speak  now  with  refer- 
ence to  Christians  generally,  and  not  to  profest  Students  of 
Theology — may,  in  my  judgment,  be  far  more  safely  and  profit- 
ably taught,  without  controversy  or  the  sui)position  of  infidel 
antagonists,  in  the  form  of  Ecclesiastical  History. 

The  last  fruit  of  the  ISfochanico-corpusiular  Philosophy,  y.ty 
rather  of  the  mode  and  «lirection  of  feeling  ?.nd  thinking  pro- 
'Inccd  by  it  on  (he  e<bica(cd  vU»s  of  societ*  ;  or  tliat  result, 


iW 


ill 


i : 


^r: 


2ir. 


AIDS   TO    HKlI.MniOX. 


wliicli  as  nmio  iimnodialcly  conncctod  with  my  prcsnit  tlu-mc 
1  \ui\v  iTsci vrd  for  the  last-  is  the  hal)it  of  attaching  ail  oiii 
comilUions  and  ftcliiitjs,  and  of  ajjplyinij:  all  tiio  words  and 
phrases  expiTssing  reality,  to  the  ohjects  of  the  Senses;  nioie 
accurately  speakin-,  to  the  images  and  sensali(»ns  hy  whicli 
their  presence  is  niadc!  known  to  us.     Now  I  do  not  hesitate 
lo  assert,  that  it  was  one  of  tlie  great  purposes  of  Christianity, 
and  included  in  the  pnu-ess  of  our  Kedemption,  lo  rouse  and 
emancipate  the  Soul  from  tiiis  dehasing  Slavery  (o  the  out- 
ward Senses,  to  awaken  the  mind  to  the  true  Criteria  of  Re- 
ality,   viz.   Permanence,  Tower,  Will  manifested  in  Act,  and 
Truth   operating  a.s    Life.     "  My  words,"  said  Christ,  "  are 
Spirit ;  and  they  (i.  c.  the  spiritual  powers  expr<  ssed  hy  them) 
aie  Truth;"— i.  c.  ven/  Being.     For  this  end  our  Lord,  who 
came   from  Heaven  to  "  take  Caj.tivity  captive,"  chose  the 
words  and  nanie.s  that  designate  the  familiar  yet  niost  imp«>r- 
tant  Ohjects  of  Sense,  the  nearest  and  most  concerning  Things 
and  Incidents   of  corporeal   nature :— Water,    Flesh,    lilood, 
llirth,  Jiread!   Hut  he  used  them  in  senses,  that    could   not 
without  ahsurdityhc!  supposed  to  respect  the  mere  phfciwinnio. 
Water,  Flesh,  &c.,  in  senses  that  l)y  no  possil)ility  couhl  apply 
to  the  color,  figure,  si)cciric  mode  of  Touch  or  Taste  produced 
on  ourselves,  and  hy  which  we  are  made  aware  of  the  pres- 
ence of  Things,  and  tinderstand  them— Ues,  «pi:e  suh  appari- 
tionihus  istis  staluenda  nunt.     And  this  awfd  Recalling  of  the 
drowsed  soul  from  the  dreams  and  phantom  world  of  sensuali- 
ty to  actual  Reality,— how  has  it  heen  evaded  !  'J'hese  words, 
that  were  Spirit !  these  Mysteries,  which  even  the  Apostles 
must  wait  for  the  Paraclete,  (i.  c  the  Helper,  tlie  Strength- 
cner)  in  order  to  comprehend !  these  spiritual  things  which 
can   only  he  spirituallij  discerned,— were    mere    Metaphors, 
Figures  of  Speech,  Oriental  Hyperholes.     "  All  this  means 
onhf  Morality  !"     Ah  !  how  iiiv  nearer  to  the  truth  woidd 
these  men  have  been,  had  they  said  that  Morality   means  all 

this! 

The  effect,  however,  has  been  most  injurious  to  the  best 
interests  of  our  L'nivcisitics,  to  our  incomparably  constituted 


V. 

ith  my  prcsnit  tlu-mc 
it  of  attacliiiig  nil  otii 
Mg  all  tiio  words  and 
*  (dtho  Sfiisi'H  ;  inoif 
soiisalions  by  wliitli 
\ow  I  do  not  lu'silatc 
ipososof  ('hiistianily, 
Miiptioii,  to  rouHC  and 
;;  Slavery  (o  ihc  oiit- 
[•  true  Critoiiii  of  Uv- 
laiiifi'stcd  ill  Act,  and 
s,"  said  ("liiist,  "  arc- 
is  oxprrsscul  !>y  thcni) 
is  end  onr  Lord,  wlui 
y  captive,"  chose   (he 
iiiliar  yet  most  iinpor- 
aost  concerning  Tilings 
Water,    Flesh,    Hlood, 
senses,  that   could   not 
I  the  mere  phfciwincna, 
possibility  coidd  apply 
uch  or  Taste  piotluced 
ide  aware  of  the  pres- 
-Kes,  ipiic  suh  appari- 
I  awlil  Recalling  of  the 
itoin  world  of  sensiiali- 
cvadcd  !  'J'hcse  words, 
lich  even  the  Apostles 
Helper,  tlie  Strcngth- 
si)iritual  things  which 
ere    lucic    Metaphors, 
les.     "  All  this  means 
rer  to  the  truth  would 
lat  Morality   means  all 

it  injurious  to  the  best 
comparably  constituted 


CONC'LUHION. 


«I7 


(  hiirch,  and  even  to  our  National  Character.  The  U-w  who 
have  read  my  two  I, ay-Sermons  are  no  strangers  to  my  opin- 
ions on  this  head;  and  in  my  Treatise  on  the  Church  and 
Churches,  1  shall,  if  i'rovidencc  vouchsafe,  submit  them  to 
the  l'ui)lic,  with  their  grounds  ami  historic  evidences  in  a 
more  systematic  form. 

I  have,  I  am  aware,  in  this  present  work  furnished  occasion 
lor  a  charge  of  having  expressed  myself  with  slight  and  irrev- 
».rence  of  celebrated  Names,  especially  of  the  late  Dr.   I»aley. 
(),  il   I  were  fond  and  ambitious  of  literary   Honor,  of  public 
Applause,  how  well  content  should  I  be  to  excite  but   one 
iliiid  of  the  admiration  which,  in  mr  inmost  lUing,  I  feel  for 
the  head  and  heart  of  Pai.bv  !     And  how  gladly  would  I  sur- 
render all  hope  of  contemporary  praise,  could  1  even  approach 
to  the  incom|)arable  grace,  propriety,  and  persuasive  facility 
of  his  writings!  But  on  this  very  account  I  believed    myself 
bound  in  conscience  to  throw  the  whole  force  of  my  intellect 
in  the  way  of  this  triumphal  Car,  on  which   the  tutelary  (Jen- 
ius  of  modern  Idolatry  is  borne,  even  at    the  risk  of  being 
crushed  under  the  wheels  !  1  have  at  this  moment  before  my 
eyes  the  3 13d— 3 1  Uh  pages  of  his  Posthumous  Discourses  : 
the  amount  of  which  is  brielly  this,— that  all  the  words  and 
passages  in  the  New  Testament  which  express  and  contain 
the  peculiar  doctrines  of  Christianity,  the  paramount  objects 
of  the  Christian  Revelation,  "  all  those  which  speak  so  strong- 
ly of  the  value,  benefit  and  efficacy,  of  the  Death  of  Christ," 
assuredly   mean   somcihint^ ;  but   what   they    mean,  nobody, 
it  seems,  can  tell!  But  doubtless  we  shall  discover   it,  and 
be  convinced  that  there    is  a  substantial  sense  belonging  to 
these  words— in  a  future  state  !  Is  there  an  enigma,  or   an 
absurdity,  in  the  Koran  or  the  Vedas  which  might  not  be  de- 
fended on  the  riiuc  pretence  r  A  similar  impression,  I  confess, 
was  left  on  my  mind  by  Dr.  Magoe's  statement  or  expositit)n 
(adnonnaiit.  Grotia)i(iin)  of  the  doctrine  of  Redemption:  and 
deeply  did  it   disappoint  the  high   expectations,  sadly  did   it 
chill  the  fervid  sympathy,  which  his  introductory  chapter,  bis 
manly  and  masterly  disquisition  on  the  sacrificial  rites  of  Pa- 
ganism, had  raised  in  my  mind. 


i 

t' 


•i?' 


sm 


Afns   TO    REVMCTION. 


And  yrt  I  raiinot  read  (lie  |)aji(;s  of  I'nlcy,  liero  rcfoned  to, 
;d(tiitl,  \v!l!in»i«  t'lo  liveliest  .<>cnsi! :  how  pliuisiItU'  and  popu- 
lar (\wy  will  soniid  to  llie  groat  majority  of  Headers!  'I'liou- 
HaiulH  of  sober,  and  in  their  way  pions,  (Christians,  will  eclio  the 
words,  together  with  Magee's  kindred  interpretation  of  the 
J)ealh  of  Christ,  and  adopt  the  doctrine  for  their  Make-faith! 
And  wliy  ?  It  is  feeble.  And  whnt(!ver  is  feeble  is  always 
plausible;  for  it  favours  mental  indolonce.  Ft  is  feeble:  and 
feebleness  in  tlie  disguise  of  ronfessing  and  condescending 
Strength  is  always  popular.  It  flatters  the  Reader,  by  re- 
moving the  aj)prehend('d  distance  between  him  and  the  supe- 
rior Author;  and  it  flatters  him  still  more  by  enabling  him  to 
transfer  to  himself,  and  to  ap|)ropriale,  this  superiority :  and 
tiuis  to  make  his  very  weakness  the  mark  and  evidence  of  his 
strength.  Ay,  qimth  i\w rational  Christiaii— or  with  a  sighing, 
self-soothing  sound  between  an  Ay  and  an  Ah  ! — /  am  content 
to  think,  with  the  Great  Dr.  Paley,  and  the  learned  Arch- 
bishop of  Dublin 

Man  of  Sense !  Dr.  Paiey  was  a  great  Man,  and  Dr.  Mageo 
M  a  learned  and  exemplary  Prelate ;  but  Vou  do  not  think  at 
all ! 

With  regard  to  the  convictions  avowed  and  enforced  in  my 
own  work,  1  will  continue  my  address  to  the  Man  of  Sense  in 
the  words  of  an  old  Philosoplier : — "  Tu  vero  crasssis  auribus 
et  obstinate  eorde  respuis  qua;  forsitan  vere  perhibeantur. 
Mi.T.is  hercule  calles,  pravissimis  o|)ii)ionibus  ca  pxilari  men- 
itacuT^  (fU(B  vcl  avilitu  nova,  vcl.  riau  rudin,  vcl  certc  supra  cap- 
turn  cogitalionis  .  i.,cmporanea'  tufc  ardua  videantnr  :  quse,  si 
paulo  accuratius  exploraris,  non  modo  compertu  evidentia,  sed 
etiam  factu  facilia,  senties,"     Api'i.  :  I.  1. 


I'i'iif!  <" 


s.  T.  coleridgj:. 


'■t>    "^;.  .ti'i.^iiil   i;  t*J.    f-!  'J-  i 


I'lMv    '  I'J'     ;u     -(•?•*  ^iiiiii 


1. 


219 


ley,  licro  rcfoired  lo, 
|)laiisil)l(>  and  popii- 
,•  of  Heudcrs!  Tlioii- 
iiiKtians,  will  eclio  Iho 
intcrprotntioii  of  the 
lor  tlicir  Make-faith ! 
V  is  fcoldc  is  ahvnya 
c.  Ft  is  feeble  :  and 
g  and  condcsrendin;; 
tlie  Ueader,  by  re- 
M\  him  and  the  siipc- 
e  by  enabling  him  to 
this  superiority :  and 
{  and  evidence  of  his 
iw — or  with  a  sighing, 
n  Ah  ! — /  am  content 
d  the  learned  Arch- 
Man,  and  Dr.  Magee 
t  Vou  do  not  think  at 

i  and  enforced  in  my 
the  Man  of  Sense  in 
vero  crasssis  auribus 
I  vere  perhibeantur. 
iiibns  ca  putari  mcn- 
7,  vel  certc  supra  cap- 
(t  videantur  :  qiise,  si 
npcrtu  evidentia,  sed 

• 

r.  coleridgj:. 


In  compliance  with  the  suggestion  of  a  judicious  friend,  the 
celebrated  conclusion  of  the  fourth  Hook  of  Haley's  Moral  and 
Political  Philosophy,  cited  in  p.  207  of  this  Volume,  is  here 
Iransprintid  for  the  convenience  of  the  Ueader: 

"  Had  Jesus  Christ  delivered  no  other  declaration  than  the 
following — 'The  hour  is  coming,  in  the  which  all  that  are  in 
the  grave  shall  hear  his  voice,  and  shall  come  forth  :  they  that 
have  done  good,  unto  the  resurrection  of  life  ;  and  they  that 
have  done  evil,  unto  the  resurrection  of  damnation ;' — he  had 
pronounced  a  messag-^  of  inestimable  importance,  and  well 
worthy  of  that  splendid  apparatus  of  prophecy  and  miracles 
with  which  his  mission  was  introduced,  and  attested :  a  mes- 
sage in  which  the  wisest  of  mankind  would  rejoice  to  find  an 
answer  to  their  doubts,  and  rest  to  their  inquiries.  It  is  idle 
to  say,  that  a  future  state  had  been  discovered  already  :— 
it  had  been  discovered  as  the  Copernican  System  was; — it 
was  one  guess  among  many.  He  alone  discovers,  who  proves; 
and  no  man  can  prove  this  point,  but  the  teacher  who  testifies 
l)y  miracles  that  his  doctrine  comes  from  God." 

Psedianus  says  of  Virgil,—"  Us.]ue  adeo  expers  invidise,  ut 
siquid  erudili  dictum  inspiceret  alterius,  non  minus  gauderet 
ac  si  suum  esset."  My  own  heart  assures  me,  that  this  is  less 
than  the  truth  :  that  Virgil  would  have  read  a  beautiful  pas- 
sage in  the  work  of  another  with  a  higher  and  purer  delight 
than  in  a  work  of  his  own,  because  free  from  the  apprehension 
of  his  judgment  being  wai-pcd  by  self-love,  and  without  that 
repressive  modesty  akin  to  shame,  which  in  a  delicate  mind 
holds  in  check  a  man's  own  secret  thoughts  and  feelings,  when 
they  respect  himself.  The  cordial  admiration  with  which  I 
peruse  the  preceding  passage  as  a  nuunter-piece  of  Composition 
would,  could  I  convey  it,  serve  as  a  measure  of  the  vital  im- 
portance I  attach  to  the  convictions  which  impelled  me  to  ani- 
madvert on  the  same  passage  as  doctrive. 


S.  T.  C. 


;i'i 


PI 


['■■\ 


ij 


l( 


A 


;'S 


*t 


■^  ,  :      ^" 


NOTES 


ON 


AIDS  TO  REFLECTION 


So  Lcighton  hrj^  :  my  own  exjiwicHCo  would  rather  haro  anggcMed  lh« 
contrary  remark. 

[Forremarlw  on  the  pccuHnr  advantagtw  for  reflection  and  Inducomcuts 
to  tlio  exercise  of  it,  in  the  character  and  ciretinistances  of  the  yumig,  the 
reader  is  referred  to  the  Introduction  to  the  tliird  Volume  of  the  Friend. 
If  I  mistake  not,  tiiere  is  many  a  young  man  among  tliow,  who  are  about 
entering  upon  tlie  theatre  of  the  world,  and  anxiously  contemplating  tiio 
coming  struggle  between  tlie  generous  impulses  of  his  own  spirit  and  tlia 
law,  which  this  world  imposes  upon  its  votaries,  who  will  understand  and 
re-peruse  with  Imth  plea.sure  and  profit  the  language  there  used.  The 
Friend,  it  may  h'l  necessary  to  remark,  is  a  work  of  Coleridge  but  little 
known  in  tliis  country.  Should  the  present  volume  gain  the  attention  of 
the  public,  we  may  hope  soon  to  see  that  and  otlier  works  of  Jta  author  ro- 
pubUshed  among  us.    Am.  Ed.] 

[2]  p.  3. 
Dislindion  belmen  Thought  and  Mention..— Ry  thouoiit  is  here  m^nt 
the  voluntary  reproduction  in  our  own  minds  of  those  states  of  coiwcioiis- 
ness,  or  (to  use  a  phrase  more  familiar  to  the  religious  reader)  of  tliose  in- 
ward experiences,  to  which,  as  to  his  liert  and  most  authentic  documents, 
the  teacher  of  moral  or  religious  truth  refers  us.  In  atte?itio»,  w« 
keep  the  mind  pcunve :  in  THotani",  wo  rouse  it  into  activity.  In  tlio  for- 
mer, we  submit  to  nn  impression— wo  keep  the  mind  st»^<ly  in  onlcr  to 
rtceive  the  stamp.  In  the  latter,  we  seek  to  imitate  the  artist,  while  we  our- 
selves make  a  copy  or  duplicate  of  his  work.  Wo  may  learn  arithmetic, 
or  the  elements  of  geometry,  by  continued  attention  alonr  •  but  »f//-knowl- 
«dge,  or  an  insight  into  the  laws  and  constitution  jf  the  hui'ian  mind  and 


£■  S!* 


iM 


?.)2 


AlIKS    TO    REthECTION. 


I'lo  p-oiindnoS'  iclipon  and  tnio  momlity,  in  iulilition  to  tlic  uflort  ol'  atti'ii 
tioii  rtMiniri'ri  the  cucrgy  of  Tiiotuiir. 

[.3]p.3. 

[To  tiiosp,  Mill)  iiiv  nnaciMistonit'd  to  llic  lunf.niag«  of  the  luithor,  it  nmy 
111-  of  srr\i<-f,  to  rcniaik  once  i'ov  all,  that  lie  often  aiiiid  'o  attain  a  gicaler 
(legri-e  of  |irfci.siiiii,  ami  to  sccun!  tlit;  advantage,  enjoyed  so  emiiieiitly  in 
the  (Jieek  and  Oemiaii  laiignages,  of  jiresenting  a  thought  in  a  form,  that 
is  |iii'tiinil)|c  to  the  iniaghiatioii,  liy  recalling  eonipound  and  deiivative 
words  to  their  original  and  etyniologieal  import.  He  has  himself  remarked 
upon  the  henelit  resulting  from  it  in  the  next  note,  and  illustrated  it  par- 
tienlarly  in  several  words  in  different  parts  of  the  work  ;  hut  the  eareful 
reader  will  oilen  diseover  this  peculiarity  in  his  use  of  words,  where  no 
n.itii-e  of  it  is  given.  The  peculiarity  indeed  is  not  -  miH-li  in  his  giving 
them  a  new  sense,  as  in  limiting  and  delining  with  more  precision  thu 
meaning,  which  they  have,  and  using  in  a  jireeise  and  exclusive  sense 
terms,  whieli  custom  hati  rendered  vugtic  OJid  unlit  for  the  piir{)Ose8  of  un 
accurate  and  diseriiiiinating  mind. 

These  remarks  reli'r  here  particularly  to  the  words  fii/iic/iiHg-  and  iiifnnn- 
itiir,  especially  the  latter,  in  the  sentence,  to  which  this  note  is  attached. 
It  will  give  the  reader  at  least  some  clin*  to  the  author's  meaning  and  to  his 
sentiments  on  tli<'S('  .siilijects,  if  liy  the  enlivening  Hnath  he  imdei-stands 
the  lili'-giving  i  cath  or  Spii;*.,  s'.nd  hy  the  informing  word  the  inward 
Mower  or  principle,  which  in  all  organized  liodies  modifies  the  living  agen- 
i-y,  appoints  the  measure  of  its  wcirking,  and  determines  the  speci(ie/«n« 
of  its  developement  in  each  several  kind.  This  specitic  jirinciple  of  or- 
giini/ation,  which,  ns  an  antecedent  law  preexisting  in  the  seed  of  every 
plant  and  so  in  the  germs  of  all  orgaiii/ed  hodies,  awaits  the  aehutllng  pow- 
er of  life,  priMletei'iiiining  the  several  shapes  or  forms,  hi  which  it  is  to  Im 
nidolded,  and  hy  which  alone  it  is  manifestahlc  to  the  .senses,  I  undei-stand 
the  author  to  mean  hy  //i(\V()Rl)  ;  and  Itotli  the.  actuating,  (i'liekening 
Kjiirit,  and  the  informing  word  helong  to  all  orginiized  hodies  in  coinnmn. 
Jt  may  jierhaps  render  the  chaige  of  novelty  and  ahsni-dity  in  regard  to  the 
author's  language  here  and  elsewhere  less  confident  to  remark  in  pn.ssing 
that  the  living  and  specific  agencies  here  s|K)ken  of  are  the  u\\wrKnx  forms 
of  the  Peripatetics,  the  »■//(«.?  of  I'laloand  Ld.  Bacon,  (divinae  mentis  ideas. 
Nov.  Or.  'i.'{  and  31),  and  that  it  is  con.soiiant  with  the  language  of  the  (,>M 
Testament  to  rejiresent  not  only  the  thoughts,  the  ideas,  but  th(!  Breath 
and  the  Word  of  the  J)iviiie  Being  as  living,  llinuative,  ereativt;.  Thiis 
too,  in  reference  to  the  higher  |>owei-s  of  spiritual  lite  in  ('liristiHiis,  our 
Saviour  says  the  tvnrds  that  1  speak  unto  you,  they  are  spml,  and  they  are 
lifr,  i.  e.  have  in  them  a  li^ingHnd  lifc-giAing  encrgv. — t'oincidenl  with 
thin  view  of  life,  as  heing  not  the  mere  rculliiig  pioduet  of  iiidependeni 
ruet  luinirnl,  clieniicnl.  or   cl'-cti-ieal  agencies,  acting  in  harmony,  hut  a  di^- 


NOTKS. 


.).! 


II  to  llic  ufl'ort  ol'  atti.'ii 


n  of  tho  mitlioi-,  it  limy 
iiiiii.'j  >o  attain  a  ^I'cati'i' 
iijoycil  so  fMiiiiioiitly  in 
ilioii<rht  ill  a  <i>rin,  that 
ii|M)Uii(l  ami  (lei'ivativt; 
iu  lias  liiiiiHt^lt'  rcni'irkcd 
',  and  illiistniti'd  it  |inr- 
work  ;  Imt  tlio  carcfiil 
<('  of  words,  wlHjri!  no 
t  ^«■  niiicli  ill  iiiri  ndviii^ 
itii  iiioru  iirerisioii  tlitt 
se  and  fxcliisivc  sense 
L  for  the  piirposea  of  aii 

s  f »i/u'c/iin^ and  iiifnnii- 
•h  this  note  is  attai-iiod. 
or's  meaning  and  to  his 
Hri'Uth  hi;  iiiidcrstamls 
iiiiiff  word  th»;  inward 
lodifics  the  hviii^  ajrcn- 
iiines  the  sp('ci(icy«n;i 
<])('eitie  jirinciple  of  or- 
g  in  th(.'  seed  of  evf^ry 
vaits  tho  itelualliif;  |iow- 
liis,  hi  wliirli  it  i.s  to  ho 
lie  senses,  I  iindei-stuiiii 
!  nctiiating,  (j'liekeiiinji^ 
«;d  hodies  in  coninioii. 
isi|i-dity  in  rej.'ard  to  the 
It  to  remark  in  pn-ssiiifr 
'  are  tlie  inlierijnt/ornw 
I.  (divinae  mentis  ideas, 
he  language  of  the  Old 

ideas,  but  the  Breath 
native,  erealivt;.     'riiiis 

lite   in  ( 'hi'istians,  our 

are  .ipiril,  ami  they  aro 

i'rf.'>. — <  oineideiii  with 

nodiiet  of  imiependeiii 

ill  harmony,  hut  a  diji- 


iiml,  H| ifii-  |«MTer,  pos>'Pssiiif:  its  own  inherent  |iriiieiple  of  iiiiily  iu  eaeji 

oifianized  lii..ly,  and  es-o'iitiajly  iiide])eiideiit  of  the  orgaiiizatiiin^,  wliirji  ii 
lidilies  forth,  and  li-oiii  the  phienoiiiena,  i.  e.  the  -eiisilile  iippearani-es  Iroiii 
which  its  exisienee  is  inferred,  Coleridge  interprei-;  ilie  vis  plasiica,  or  vis 
vitae  formatrix  of  the  elder  physiologists,  the  IJildiingstrieli,  or  nisiis  (i.r- 
maliviis  of  lUiiineiihaeh,  ami  the  life,  or  living  priiieiple  of  John  jliiiiti'r. 
'•  For  in  what  other  sense,"  he  remarks  in  a  note  to  the  rrieml,  vol.  .'{. 
p.  '214,  "e4in  wr  niidei-stand  either  his  assertion,  that  this  priiieiple  or  agent 
is 'iiidependeiit  of  orgaiii/.atioii,'  whii-li  yi-t  it  aiiimati-s,  sustains  and  ie- 
pairs,  or  the  piupon  of  that  magnilici'iit  eoiiimeiitaiy  on  his  sysiciu,  the. 
HiiiUeriaii  .Aliisa'iim  in  Liiieolii's  Iiiii  Fields.  The  Uiinterian  iiha  of  a 
life  or  vital  priiieiple  'indepemh-nt  of  the  orgaiii/.ation,'  yet  in  eaeh  organ 
w. irking  instiiictiviily  towards  its  preservatifin,  as  the  ants  orlermiii's  in  re- 
pairing the  nests  of  their  own  fahriealion,  demonstrates,  that  John  lliinier 
did  not.  'IS  Stall!  and  olhei-s  had  done,  individiiali/.e,  or  make  an  iiyposia- 
sis  of  <lie  prinriples  of  life,  as  a  somewhat  manifestalile  per  .se  and  eoiise- 
i|iiently  itself  u  pliienomenon  ;  the  lafeiiey  of  which  was  to  he  attrihiitetl  to 
ai-cidental,  or  at  least  eontiiigeut  causes,  ex.  gr.  the  limits  or  impeiticlioii 
of  onr  senses,  or  the  inaptness  of  the  media  ;  hut  that  herein  he  pliiloso- 
plii/.ed  in  the  sjiirit  of  the  punxf  Newttinians,  who  iu  like  mauiier  ri  liised 
to  liypostalise  the  law  of  gravitation  into  an  ether,  which  I'veii  if  its  e\is- 
icnce  were  conceded,  would  iiei'd  another  gravitation  for  itself.  "The 
lliinterian  position  is  a  geiiiii';.;  pliii..<ophic  IDI'^.A." 

It  would  periiaps  have  iieen  (nit  of  place  here  to  occiijiy  even  so  much 
.-pace  in  ex|)lainiiig  the  author's  views  of  the  philosophy  of  liti',  hut  that 
till'  .same  mode  of  philosophizing  is  apjilied  hy  hiiii  to  those  higher  pow- 
•  isaiid  prim-iplesofoiiriiitellccnial,  moral  and  spiritual  heing,liy  which  ue 
arc  iiiaih;  toditler  in  kind  from  the  iiiti  rior  forms  of  vegetalile  and  animal 
Diganization.  Jf  the  reader  clearly  a|iprchends  the  Inn'  uf  lift,  as  a  living 
|K>wer  or  agency,  tuitecedent  to  and  independent  of  the  visihie  and  laii- 
gihle  forms,  which  it  constructs,  he  will  have  little  diflienlty  in  nndi'i-stand- 
ing  what  is  said  of  the  transfusion  of  a  higher  gill  and  specially  inhreatl;- 
nj,  of  a  soul,  having  its  life  in  itself,  and  ind-'pemlent  for  its  siibsist(!iiee, 
ef  the  inferior  powers,  with  which  it  co-exists.  \h  will  he  |irepared  to 
upprehend  at  least  the  meaning  of  the  doctrine,  that  distinct  speci/ic  forms 
or  laws  of  heing  are  supenidded  to  that  life,  which  is  common  to  all,  each 
having  its  own  developeinent,  and  by  their  living  agency  coiisfitiitiiig  our 
imi'llectnal,  moral  and  spiritual  life.  Hut  riie  work  itself  will  doejope  the 
uiiihor's  \iews  on  this  subject  more  fully  ;  and  (or  some  parts  of  it  more 
parta'iilarly  important  iu  this  comieviou  the  reader  is  lef.  ncd  lo  the  ti!t||| 
iiotr  and  the  relereiices  there  made.  The  ."lOiJi  note,  and  the  (!lh  and  Till 
r.ssays  of  the  f'Viend,  \ol.  ,'!,  will  also  ai,!  in  ilie  more  full  uiid'i>laiiilin;;{ 
"I  liio  «liole  snhject  of  ihif  note— .Vm.  I'.n.j 


■  V: 


25-1 


AIDS  TO    REFLKCTION. 


[4]  p.  4. 

({mil  stnf  sithlufi,  iliuf  wliicli  stniidrt  hrneath,  nn(l(n.s  it  wvrc)  flupporls,  tht^ 
nii|u'ai'iiriro.  In  ii  lai)}{iiaj,'o  like  oiiif,  wlicro  ho  niuiiy  words  nro  dcriv«!(l 
from  otlicr  lniipimj,'i'H,  ihcro  uro  ffW  modps  of  inKtnictioii  more  useful  or 
more  iimusiiig  timii  l1i.it  of  uccuHtoiiiiiig yotiiig  people  to  seek  for  tlioety- 
molofry,  or  primary  iiifniiiiifr,  of  the  wordfl  they  use.  There  are  ciuefi, 
ill  wliiVh  more  kiiowl(;dge  of  more  value  may  bo  conveyed  by  tlio  history 
of  a  word,  than  by  tlio  liistory  of  a  campaign. 

[5]  p.  6. 
I  am  not  nshmnrd  to  confess  that  1  dislike  the  frequent  use  of  the  wor.l 
virtiKi  instiMidof  righteouf^ness,  in  the  pulpit:  and  that  in  prayer  or  preach- 
ing before  a  Christian  connunnity,  it  soumlM  too  much  like /'«gan  Phi- 
losophy. The  i)assage  in  St.  Peter's  epistle,  is  the  only  scripture  authority 
that  can  be  pretended  for  its  use,  and  1  think  it  right,  therelbre,  to  notice, 
that  it  rests  either  on  an  oversigiit  of  the  translators),  or  on  u  change  in  the 
meaning  of  tlie  word  since  their  time. 

[G]  p.  5. 

The  effects  of  a  zealous  ministry  on  tiie  intellects  and  acquirement.s  of 
the  labouring  clas.ses  are  not  only  attested  by  Jlaxier,  and  the  I'resbyterian 
divines,  l>ut  admitted  by  Hisliop  Jbmiet,  who,  during  his  mission  in  the 
west  of  Hcotiiuid,  was  "amaz(Ml  to  fmd  a  poor  coumionalty  so  able  to  ar- 
gue," &-.c.  I5ul  we  need  not  go  to  a  sister  (.'liurcii  for  proof  or  example. 
The  ditVusion  of  liglit  and  knowledge  tin-o,igli  this  kiiig<lom,  by  the  exer- 
tions of  the  l)islio).s  and  clergy,  by  Ki)iscopalians  and  I'urilans,  from  Ed- 
waniVl.  totbe  resioralion,  was  as  wonderfui  as  it  is  praisew(U-tliy,  aiul 
may  be  justly  placed  among  the  most  remarkaiik;  flicts  of  lii.story. 

IThe  following  extract  from  the  Authors  second  Lay  Sermon,  p.  88—01, 
may  suggest  some  useful  n'llections  resi»ecting  the  ditrerence  between  the 
religious  cliaiacter  of  tiie  age  here  refenrd  to,  au.l  that  of  our  own.— Am. 

En.] 

"As  my  fu'st  presumptive  jiiTiof  of  a  dilVerence  (I  might  almost  h.ive 
pai.l,  of  a  "contrast)  beiween  the  r.-ligioiis  character  of  the  period  since  the 
Revolution,  and  tiiatof  the  period  from  the  accession  of  I'.tlwanl  the  Sixth 
to  the  abdication  of  the  second  .lames,  1  refer  to  ih.!  Sermons  and  to  the 
theological  Works  g(>nerally,  of  the  latter  period.  It  is  my  full  conviction, 
(hat  in  anv  half  dozen  S.-iinons  of  i)r.  Donne,  or  .leremy  Taylor,  there 
an-  more  thoughts,  more  facts  and  images,  more  excitements  to  in<iuiry 
and  int.'llcciual  etlbrt,  than  .w  presented  to  the  congregations  of  the  pio- 
;..-nt  day  in  as  many  churches  or  meetings  during  twi.'e  as  many  monihf. 
Yet  both  the  0  ^^ere  the  most  popular  preachers  of  I  l.eir  time:.,  were  heard 
with  enthusiasm  by  crowded  and    inomi&euous  Audience?,  and  the  efluct 


ns  it  w«'rc)  flupporls,  tin' 
niuiiy  words  aru  dcriv«!(l 
Ktnictioii  inore  useful  oi 
joplo  to  souk  for  tho  ely- 
Y  use.  There  are  ciuen, 
conveyed  by  tho  hiaitory 


rcqiiciit  use  of  the  word 
that  in  prayer  or  j)n;arh- 
o  much  hke  Pagan  IMii- 
i;  only  rtrri|)ture  authority 
ight,  therefore,  to  notice, 
jrti,  or  on  u  change  in  tlie 


ccts  and  acquirements  of 
xicr,  iinil  tiio  l'resl)ytcrian 
(luring  hiH  mission  in  the 
conuuonalty  so  aide  to  ar- 
ircli  for  proof  or  e.\ami)lc. 
his  kingdom,  hy  the  cxer- 
ns  and  Puritans,  from  Ed- 
is  it  is  praiseworthy,  and 
k;  fiicts  of  history. 

11(1  Lay  Sermon,  p.  88 — 01, 
the  (lirterence  between  the. 
aud  that  of  our  own. — Am. 

•nee  (1  might  almost  hnsc 
•tcr  of  the  period  sinc(?  the 
■ssion  of  I'dward  the  Sixth 
10  IJK!  ScniiiiHs  and  to  tlit! 
I.  it  is  my  full  couviction, 
•,  or  .Icremy  Taylor,  there 
ore  excitements  to  in(iniry 
e  confrregaiions  of  the  \nn- 
ing  iNviee  as  many  monllif". 
rsnf  llu'ir  limes,  were  hoard 
J  Audiences,  aud  the  elluci 


NOTES.  •J.);j 

produced  by  their  elo([Uenco  was  held  in  roveromiiil  and  ufTcciionHte  re- 
membrance by  many  attendants  on  their  mini.stry,  who,  like  the  pious  Tsaac 
Walton,  were  not  themselves  men  of  learning  or  education.  Iti  addition 
to  tluH  fact,  think  hkewiso  on  the  large  and  luunerou.s  editions  of  ma.s-v, 
closely  printed  folios:  the  impressions  so  Iai-gc  and  the  editions  so  numer- 
ous, that  all  the  industry  of  destruction  f(jr  the  last  hundred  years  has  but 
of  late  fiufliced  to  make  them  rare.  From  tho  long  list  .select  those  works 
alone,  which  we  know  to  have  been  the  most  ciment  and  favorite  works 
of  their  day  :  and  of  these  again  no  more  than  may  well  Im  supposed  to 
have  had  a  place  in  tlio  scantiest  librarie.'^,  or  jicrhaps  with  the  Ilible  and 
Coiinnon  Prayer  Rook  to  have  formed  the  library  of  their  owner.  Yet  on 
the  single  shelf  so  filled  we  sliould  find  idmost  every  i)ossible  question, 
that  could  interest  or  insUnict  a  reader  who.se  whole  heart  wus  in  his  reli- 
gion, discussed  with  a  conimiuid  of  intellect  that  S(^enis  to  exhaust  all  the 
learning  and  logic,  all  the  historical  imd  moral  relations,  of  each  several 
subject.  TJio  very  length  of  the  drscoui-ses,  with  which  these  "rich  soids 
of  wit  and  knowledge"  fixt'd  the  eyes,  ears,  and  hearts  of  their  cnjwded 
congregations,  are  a  source  of  wonder  now-a-days,  aud  (wo  may  add)  of 
self-congratulation,  to  nmny  a  sober  Christian,  who  forgets  with  what  de- 
light he  himself  has  listened  to  a  tw<i  horn's  harangue  on  -i  Loati or  'lax, 
or  at  the  trial  of  some  remarkabl(>  caiis(!  or  cnljmt.  'J'he  tmnsfer  of  the 
interest  makes  and  ex])lahis  tla;  whole  dilKn'ence.  For  though  nnich  may 
be  fairly  charged  on  the  revolution  in  tin;  modr  of  preaching  as  wtdl  as 
ill  the  matter,  sintM!  the  fresh  nioniing  and  fervent  noon  of  the  Reforma- 
tion, when  there  was  no  need  to  visit  tho  conventiclt^s  of  fanaticism  in  or- 
der to 

See  God's  anibassa(h)r  in  tJie  pulpit  stand, 

Wli(!re  they  could  take  notes  from  his  Look  and  Hand  ; 

And  from  his  speaking  action  bear  away 

Rlore  sermon  than  our  preachers  used  to  say  ; 

yet  this  too  must  be  referred  to  the  same  change  in  the  liabits  of  men's 
minds,  n  change  that  involves  both  the  shepherd  nnd  the  flock  :  though 
like  many  other  Effects,  it  tends  to  repi-oduco  nnd  strengthen  it-f  own 

cause." 

I7JP-7.  '■ 

The  following  sonnet  was  extracted  by  me  from  Herbert's  Temple,  in  a 
Hork  long  since  out  of  print,  for  the  jinrity  of  the  language  nnd  the  (idiiesn 
of  the  sense.  Hut  1  shall  be  exciijK'd,  I  trust,  in  repealing  it  here  f^ir  higher 
iticrits  and  with  higher  pnrposc.«,  af^  a  forcible  comment  on  the  words  in 
the  text. 


.in 


2!)G  AIDS    TO    IIKVLKC'TION. 

Graces  vouchsafed  in  n  Chrislian  Lanil. 

l,(inl !  with  wluit  rare  liasl  tlini-  1  ;>j:irl  lis  round  ! 
I'siniits  first  season  lis.     Tlicn  scliooliiiastcrs 
f)<  livrr  lis  to  laws.     'I'licy  soul  lis  lioinul 
To  rules  of  reason.     Holy  liiesseii^'ers  ; 
I'ulpits  and  Sundays;  sorrow  dofrijrin;,' sin  ; 

A fllirtionssor/n/;  anguish  of  all  sizes;  „      » 

I'iru!  nets  and  stratngeniH  to  eatcli  its  in !  >  ,     ,  ,  , 

Billies  laid  open  ;  niillions  of  surjmsrs  ; 
lUessiiifis  beforehand  ;  ties  of  gialefuhiess  ;  t    ^ 

The  sound  of  glory  ringing  in   our  onr«: 

Wilhout,  our  shaiiKi ;  within,  our  conseienei^s  ;  a 

Angels  and  graeo  ;  etcrnnl  hopes  and  feai-s  ! 

Yet  all  these  fences,  and  their  wliolo  array,  „  ,  ,,•- 

One  emmiiig  bosom  sin  blows  (juite  away.  .    ,    ,..         ■  .  '■ 

[8]  p.  9. 

Re.!  the  epistle  of  St.  James,  c.  i.  v.  2<;,  27.  where,  in  the  niithorized 
verHion,  the  (iivek  wonl  .''(.",?>'*"'  is  iid^oly  remlere.l  relifrkn:  wheth.'r 
by  mistake  of  the  tninslator,  or  from  tlic!  intended  sens."  having  beeomo 
obsolete,  I  cannot  decide.  At  all  .'vents,  for  the  English  reader  of  our 
times  it  has  tlio  etVect  of  an  on-on<;ous  translation.  It  mh  only  obsciir.-s 
the  connexion  of  the  |.nssage,  and  wt;akens  the;  jicculiar  forci  and  sublimi- 
ty of  the  thought,  rendering  it  comiiaratively  Hat  and  trivial,  almost  indeed 
tautological,  but  has  occasioned  tiiis  particnlnr  verse  to  be  jierverted  into 
nsnpportofa  very  dangerous  error;  and  the  whole  ejiistle  to  be  eonsid- 
rredasa  set-off  against  the  epistles  and  declarations  of  St.  Paul,  instead 
of  (what  in  fact  it  is  ),  a  masterly  comment  and  confirmation  of  tin-  same. 
I  need  not  hiforni  tli'-  ivligious  reader,  that  .lames,  c.  i.  v.  27.  is  th«'  tavoiii- 
ite  text  and  most  boast.!.l  authority  of  those  divines  who  represent  the  Ke- 
deenier  <'f  the  world  as  little  more  than  a  moral  reformer,  an.l  the  Chrif^- 
tian  Hiith  as  a  co.le  of  ethics,  dirt'erhig  from  the  moral  system  of  Moses  ami 
the  prophets  bv  an  a.l.litional  motiv.> ;  or  rather,  by  the  addirional  strength 
and  ch'arness  wliich  the  historical  fiict  of  the  lesiiiTection  ha.«  giv.-n  to  the 
snme  motiv.'. 


[OJ  p. 


10. 


The  Greek  word  f;n.„>,  unites  in  itself  the  two  senses  of  began  to  exist 
and  w„s  made  to  exist.  It  .>x.'mi.lifies  the  Ibire  of  the  midelk  voice,  in  dis- 
tinction from  th.-  verb  reflex.  In  answer  to  a  note  on  John  i.  2.  in  the  uni- 
tarian version  of  the  New  Tesiament,  I  think  it  worth  noiicing,  that  the 
...nie  word  is  used  in  the  very  same  sense  by    Aristophanes  in  that  famous 


paii'dv  on  lie 


■•inoirniieH    of  ihe  AI>lhie  poei*,   or  tin 


he    crealion    "f  lb 


NOTKS. 


>57 


La  ml. 
mind ! 

IH 


(iiiito,  ns  (Irlivcrcd,   or  .«ii|)|)()snl  tn  lir   (IcIiviTcil,  in  ijio   Ciiliirir  ur  Sanio- 
tliniciim  lli_\^t('l•i(s,  ill  tin'  ("oiiumIj  '^f  the  iSirdn. 

r>(iii'  Or(ui'o;  Sixiavof  Tt 


JTllI  /•>;. 


I 


■wlirro,  in  tlio  niitliorizcd 
iidcrcil  riliffion:  wlu'tlicr 
I'd  sciisr  Iiiivilifl  bcromo 
lio  I'lifjlisli  louder  of  our 
on.  It  wh  only  oliscun-s* 
I'ciiliiir  foiro  and  snlilimi- 
jiiid  trivial,  .'dniost  iiidei'd 
vonso  to  lin  jiorvertt'd  into 
(lie  cjiistln  to  lie  con.-iid- 
ations  of  St.  I'liul,  iiist«'nd 
•onfirmation  of  tlic  t'lnnt: 
S  <•.  i.  V.  27.  is  the  favons- 
les  who  roprcsciit  tlic  Ri'- 
1  rofoniK'r,  and  the  ("liiir;- 
lornl  pystpni  of  Mosrw  and 
by  tlif!  additional  strenpili 
iiim'i'tioii  lia."  given  to  tlio 


v\-o  sfiisrs  of  began  to  exist 
of  the  midilk  voire,  in  di»^- 
iK'on  John  i.  2.  In  the  niii- 
it  worth  noiiciinr,  that  the 
liPtophaiii'fi  in  that  ruinous 
I*.   <ir  the    cicalion   of  tin- 


[10]  p.  10. 

.lames  p.  i.  v.  4  iW  i,i'hi>'i:iI n;  ne  icnov  rt'/.nov  im  Tt;  tXn'ni(^iiiic.  The  fil'eek 
word,  iiarakiijisas,  sijinifus  the  incurvation  or  heiidiiifr  of  the  liody  in  tlie 
n"t  of  liiokins:  (i<iini  into  ;  as,  for  iiistaiire,  in  the  eiideiivor  to  sic  ihe  it  ■ 
lleeted  iiiiii^re  of  a  star  ill  the  water  at  tlie  liottoiil  of  a  well.  A 
more  lia|>|i\  <)r  forrihle  word  eonld  not  have  been  chofieii  to  e\|iresf<  the 
iialnre  and  idlinialo  ohjert  of  reilectioii,  and  lo  enfoice  the  iieeessiiy  of  it, 
ill  order  to  discover  the  livinfr  foinitaiii  ami  .sjiriiiK-head  of  tlie  evidoiirc  of 
the  Christian  fiiith  in  the  lieliever  himself,  am!  iit  the  same  tin.e  lo  |»oiiit 
out  the  seat  and  region,  where  alone  it  is  to  he  found,  (inaiiliim  sviiuid, 
.w»!i«.  'riiat  which  we  find  within  ourselves,  which  is  more  than  our- 
selves, and  yet  the  ground  of  whatever  is  good  and  jiennanent  therein,  is 
the  siihstance  and  life  of  all  other  knowledge. 

N.  I'.  The  Familists  of  the  sixteenth  ceiitmy,  and  similar  enthusiasts 
of  later  date,  overlooked  the  essential  point,  that  it  was  a  law,  and  a  law 
ihat  involved  its  own  end  (f'"-),  a  jxrfid  law  {ii>.n"^)  or  law  that  |>erti'ctH 
or  coni|iletes  itself;  and  therefore,  itsohligations  an;  called,  in  ri;fereiice  to 
hiinian  statutes,  impcrfcrt  duties,  i.  e.  iiicoercilile  from  without.  They 
overlooked  that  it  was  a  law  that  portions  mil  (/V..i/o«-  from  '(»("  lo  allot,  or 
imikf  ilivinion  of)  to  each  man  the  sphere  and  limits,  within  which  it  is  to 
he  esercised — which  as  ?<t.  I'eter  notices  of  certain  pndbiind  |)!'  ssages  in 
the  wrilings  of  St  Paul,  ('i  I'et.  c.  iii.  v.  1(1.)  «  i<..n(.')iii:  x.u  ,ic>;;.',.iui  v,ii<;.i.»M, 

[11]   p.   11. 

In  accordance  with  n  preceding  remark,  onihe  use  of  etymology,  in  dis- 
ripliiilngthe  yoiithliil  mind  to  ihoiighifiil  hahits,  and  as  consistent  with  the 
title  of  this  work,  '.Vids  to  Uellection,'  I  shall  olVer  no  apology  for  the  f.d- 
lowing  and  similar  notes: 

Aphorism,  <li'teniiinaie  iiosiiion,  from  tlie  Greek  a|io,  from  ;  iiiid  horizein, 
to  hound,  or  limit  ;  whence  our  hoii/on. — In  order  to  gi't  the  I'lill  sense  ol' 
a  word,  we  should  fil-st  iireseiit  to  our  minds  tlie  visual  image  that  foniis 
its  inimary  meaning.  Draw  lines  of  ditferent  colours  round  the  dilVerent 
counties  of  England,  and  then  cut  out  each  separately,  as  in  the  common 
|.lay-mapM  tiiat  children  lake  to  jueee.-i  and  iiiit  together — so  that  each  dis- 
trict can  he  contemplated  ajiait  from  1  he  rest,  as  a  whole  in  itself.  Thirf 
twofold  act  of  cireuinscrihing,  and    detaching,  when    it  is  exerted  by  the 

:5.i 


1 


258 


AID«   TO   HEFLECTION. 


i 


niind  on  wibjocfs  of  rrflcrtion  nnd  reaaon,  is  to  aphorize,  and  llic  nwill  an 
npluirvnii. 

[12]  p.  11. 

To  A'oi;roi  i?i/i(i»;»iirtn'  tie  rtiiXXui  Oini'  7(5ioti;t«<. — Dltmase.  tie  My»t.  Egypt,  i. 
t.  Tlwy  dxnded  tlic  intelligible  into  niany  aiul  scvvrol  individuulitii-v. 

[13]  p.  11. 

From  flin'mc,  a  wilful  raising  into  public  uoticp,  an  tiplifting(fi)r  dinplay) 
of  any  partiri:!ar  opinion  diifering  from  the  estalilislied  JMlicf  of  the  nliurrh 
at  large,  and  making  it  a  ground  of  schism,  i.  e.  division,  from  Hchizoin,  to 
cut  ofT— whenco  our  "  Bcitujan"  is  tiuppoHed  to  have  been  derived. 

[14]  p.  11. 

I  mean  tbew;  words  in  their  large  and  philosopltic  eonae  in  relation  to 
the  spirit,  or  originating  temper  and  tondenrj,  and  not  to  any  one  mode  un- 
der which,  or  to  any  one  class,  in  or  by  which,  it  may  be  displayed.  A  sedi- 
tious spirit  may,  (it  is  posRilile,  though  not  jirobable)  exist  in  the  council- 
chamber  of  a  |>alace  as  strongly  as  in  a  mob  in  Palace- Yard  ;  and  a  sec- 
tarian spirit  in  a  cathedral,  nn  less  than  in  a  conventicle. 

[15]  p.  11. 

Wliereas  Christ's  other  'isciples  had  a  breeding  under  him,  St.  Paul  wan 
bom  an  apostle ;  not  carved  t>ut,  as  the  rest,  by  degrees  and  in  course  of 
time,  but  a  fuaile  apostle,  an  ajiostle  poured  out  and  cast  in  a  mould.  Aa 
Adain  was  a  perfect  man  in  an  instant,  so  was  St.  Paul  a  jierfect  Christian. 
The  same  spirit  was  the  lightning  that  melted,  and  thi;  mould  tliat  received 
and  shaped  him. — Donne's  Sermons — tptoted  from  mtmory. 

[16]  p.  12. 

From  the  Latin,  ronvnitre — i.  e.  by  an  act  of  the  wilt,  h  turn  imcardt 
the  tnie  pole,  at  the  same  time  (for  this  is  the  force  of  the  prepositive  con) 
that  the  understanding  is  convinced  and  made  aware  of  its  existence  and 
direction. 

[17]  p.  12. 
The  following  extrar't  from   Lcighton's  Theological  Lectures,  seo»    IL 
cannot  be  introduced  more  to  the  purpose  than  as  a  conunenf  on  this  sen- 
tence : 

'The  human  mind,  however  stunned  and  weakened  by  th.-  <nll,  still  re- 
tains some  faint  idea  of  the  good  it  lias  lost ;  a  kind  of  languid  sense  of  its 
miserj'  and    indigence,   with  affections  suitable  to   these  obscure  notions. 


fhorize,  and  ilie  rp«i)i  an 


imasc.  lie  Mysl.  Egypl.  i- 
ml  iiutividutilitieH. 


nil  iiplifling(A>r  diNplay] 
ilifd  liclicf  of  the  nliurrh 
iviNinii,  from  Hcliizoin,  to 
e  been  derived. 


[))tic  Bonse  in  relation  to 
not  to  any  ono  mode  un- 
ny  be  displayed.  A  eedi- 
ile)  exi.st  in  the  eouncil- 
*alnre-Yard  ;  and  a  bcc- 
nticte. 


under  Iiini,  St.  Paul  wan 
ej^recs  and  in  rourso  of 
id  cant  in  a  mould.  Aa 
Paul  a  jierfert  Chrinian. 
the  nioidd  tliat  received 
memory. 


fio  WILL  Li  him  towards 
I  of  the  prepositive  c<m) 
irc  of  ita  exiHtenco  and 


igirnl  Lrrturea,  upr*    JI. 
a  (-onnnent  on  this  sen- 

onrd  liy  th.-  fnll,  still  re- 

d  of  languid  sense  of  its 

these  obscure  notions. 


M>TK!:i 


25» 


Thii  at  loiul  w  btiyond  all  doubt  mid  iiiili.H|)UtaltI.',  ilmt  all  men  wish  well 
10  ihcuiselvw ;  nor  .-an  the  mind  divrst  itself  of  this  propensity,  will.out 
(liv.'Hting  itarlf  of  Its  Ix'iiii,'.  Thii  U  what  the  si-honhui-u  ni.-nn  when  in 
•heir  niiuuicr  of  expruH.-ioii  they  way,  that  'tli(!  will  (mem.  volin.taH,  tio«  w- 
Ititrium)  is  earrioil  towards  happitu-M  not  Hirui)ly  as  will,  but  m  naturi:' ' 

I  venture  to  reniiuk  thai  this  position,  if  not  nion;  certainly  woidd  bu 
more  evidenthf  true,  if  instead  of  binlitudu.  the  woril  !niiolent{a,{  i,  .".  freo- 
doin  from  pn'iu,  negative  hiii.piue-^s)  hail  bt  en  used.  Hut  this  depenils  on 
tlie  exact  uicauiiig  attached  to  the  term  self,  of  which  more  in  another 
place.  One  conclusion,  however,  follows  inevitably  from  the  preceding 
(Kisition,  vi/..  that  this  propensity  can  never  b.-  legitimately  ma.h-  the  prin- 
ciplt  of  morality,  even  hi'cause  it  is  no  part  or  appurl.iiaiice  of  the  mortd 
will ;  and  because  the  proper  object  of  the  m.aid  priucii.le  is  to  hunt  and 
control  this  propensity,  and  to  determine  in  what  it  mmj  be,  and  in  what 
it  .*i/gA<  to  be,  gratilied  ;  whil<^  it  is  the  business  ..f  i)hil<isi.phy  to  instrtict 
the  underHtanding,  tuul  the  oflice  of  religion  to  i-onvince  the  wh.ile  man, 
that  otherwise  than  as  a  rtpxdnhii,  luid  of  cours.!  therefore  a  wfcorrfnwJe, 
end,  this  propensity,  imiute  and  iiiali.iiable  though  it  be,  can  never  be  re- 
alized or  fulfdlcd.  '    r.,r  A.o.P^ou.    lu^-*,,,,.,  „r,.,ur»u<.  h  e.t.K.u.i.,-. 

[18]  p.  14. 
1,0008  in  Greek  signifies  an  intelligible  uwd  as  distinguiMietl  from  ,'..,.-.<, 
a  (lowing  or  articulate  itawid;  and  it  likewise  signifies  Iht  understanding,  in 
distinction  from  n.«  (the  jiuro  reason  )  in  one  direction,  and  from  •••>;/'.<". 
(the  sense)  in  tJie  other. 

[19]  p.  15. 

It  is  worthy  of  observation,  nn.l  may  fiirnish  a  fruitful  subject  for  ftitnro 
reflection,  how   nearly  this  scriptund  division  .•oineides  with  the  Platonic, 
which,  commencing  with  the  pm.hmfial,  or  the  habit  of  act  and  puqKHiO 
proceeding  fnjin  enlightened  self-inten^st,   [cpn   nnimi   imperio,  cor|x»ri« 
Bcrvitio,  rcnnn  aiixilio,  in  proprium  sui  commodum  et  sibi  providus  utitur, 
Imnc  esse  prudentem  staitiiinns],  ascetida  to  the  moral,  t.  e.  to  the  purifying 
and  remedial  virtues ;  and  seeks  its  summit  in  the  imitation  of  the  IHvine 
nature.     In  .his  last  division,   answering  to  that  which  wc  have  called  the 
Spiritual,  Plato  includes  all  those  inward  acts  and  aspirations,  waitings,  and 
watchings,  whidi  have  a   gn)wlh  in  godlikeness  for  their  immediate  pur- 
pose, and  the  union  of  the  human  soul   with  the  Supreme  Good  as  their 
ultimate  obje.-t.     Nor  was  it  alttigether  without  grounds  that  several  of 
the  Fathers  ventured  to  Iwlieve  that   Plato  had   some  dim   conception  of 
the  ncces.sity  of  a  Divine  Mediator,  whether  through  some   indistinct  echo 
of  the  patriarchal   faith,  or  some  rays  of  light  refracted  from  the   He 
brew  pit)phctB   throiVgh  a   PhoEnician  medium  (to  which  he   may  posei- 


2m 


\WH  TO  R£«-Lf:<"rio:v. 


Illy  liavi!  ruU'riTil  in  liin  plini-Ho,  .'♦•o  iinirK'.iio?  ooifm,  tli<!  wiwldin  (lelivPHMJ 
I'roni  (iimI,)  or  liy  IiIh  own  m>iih<-  ot'  tlit;  niyntonoun  contnuliction  in  hninan 
uiitiin!  lM-tW«;en  tlio  will  mill  tlit!  i^'iiMon,  the  nutunil  apiM'tt-ncM  niiil  tin;  iio 
IrsM  inniiti!  Iiiw  of  con.si-icncu  (Rnmnita  II.  II.  15.)  wo  hIihII  in  viiin  an<'ni|)t 
to  (Irtcrininf.  It  is  not  iin|Mi$i«ililc  that  all  tlirtM!  may  have  co-oiM-nitml  in 
pai'tially  unveiling  thcMo  awful  >  .ttiiH  to  thin  plunk  fr<Jin  th<*  wi'<;i-k  of  pni- 
utii.1t!  thniwii  un  the  uliuruii  ot'  iilolatroti:)  (iruuct>,  tt)  tliin  Divinu  I'iiilwo- 
plu'f, 

Clie  in  ((iiella  Mchicra  anilt^  pit'i  prcsHO  nl  Hogno 
Al  ijunl  aggiungf,  a  clii  ilitl  cielu  i:  iluto. 

Petrarch,  Del  Triunfo  dtUa  Fimw,  Cap.  111.  I.  5,  •!. 

[20]  p.  18, 
Apnil  Cif.crononi  ot  Plutononi,  aliiwipif!  tjjusinotii  wriptoixw,  tnnltn  Miint 
at'utt;  (lictu,  tt  loniter  calcniiii,  stoil  in  iis  onniihuii  hoc  iion  ijtvciiio,  Ke»n(« 
ad  me,  &.c.     [Mutt.  vii.  'iS.] 


t   d 


^•1 


[21]  p.  19. 

*I>tu  Ti  Tufuif  xooftu  ,1(11^01'  ai  Xitfuts. 

[22]  p.  21. 

(The  reference  to  this  note  woti  ncriilentully  oinitteil  at  tlic  enil  of  Aph- 
orism (ith.) 

[.\  few  remark.*)  have  lieon  inadi;  in  the  Ititrodiiction  and  in  tlie  •kl  note 
rt'spei'ting  the  pefuliaritios  of  Coleridge'!'  language  ;  lint  no  luufh  has  Ijeeii 
Huid  by  many,  with  wiioni  1  iiuvc  liad  occui^ion  to  convcrnc,  respecting  his 
faults  in  this  imrticnlur,  that  I  would  gladly  induce  the  readers  of  thit>  wuil( 
to  give  u  more  special  attention  to  his  own  views  of  |)ropricty  in  tlje  use  of 
language,  us  exliibited  in  the  Aphorisms,  with  which  this  note  is  connected, 
and  in  other  pus-sages  refeired  to  below. — My  own  ophiion  is,  that  no  wri- 
ter in  tlio  language,  with  whose  works  I  huvc  been  acquainted,  uses  wordii 
witli  more  ,  precision,  or  adltercs  more  strictly  to  the  fixed  and  pcraiuneut 
laws  of  language.  No  one  writes  with  u  more  habitual  and  present  appre- 
hension of  the  precise  im|>oit  of  every  tenn,  which  he  employs,  or  more 
i^tildoni  gives  his  own  intellect  or  that  of  his  reuiler  the  indidgence  of 
vague  and  general  expressions.  The  faults  of  his  language,  if  faults  they 
be,  are  such  us  might  be  exitected  from  one, — whohuN  l)een  accustomed  to 
tlihik  with  unsparing  cflbrt,  to  mark  with  keen  nml  philoso|)hical  discrirni- 
imtion  llic  diifen'uces  of  things, — who  is  at  tlie  same  time  familial- witli  the 
powers  of  otlicr  and  better  languages,  and  with  the  distinctions  of  thought, 
which  they  express,  and  wiit»,  knowing  the  full  |M)wer»  of  his  own,  is  de- 
tcrinuicd  to  exhuubt  them  in  reconling  the  results  of  his  analysis,  and  giv- 


hi 


NOTKS. 


261 


in,  tlui  wiwioin  (lelivTHMl 
H  cniitruttii'tioii  in  liiinmii 
III  nii|M!t*-iici'4  mill  till!  no 
I  w«!  hIihII  ill  vain  iittniiitt 
iiiuy  liiivc  i'o-ii|H'nit)til  in 
IVjiii  the  wn;rk  of  par- 
,  to  tliin  Diviiiu  IMiilun)- 

r«'.XHO  III  HCgllO 

(:  ilutii. 
Fuaui,  Cap.  III.  I.  5,  t>. 


ill  8i'ri|itiirt!H,  ninltii  Hiiitt 
i  hoc  aon  ijivciiio,  ytiiiU 


4ui;. 


iiitteil  at  tlic  ciiil  of  Apli- 

iction  mill  in  tlic  'id  note 
t; ;  lint  nu  niucli  has  Imh.'Ii 
I  convcrac,  respoctiiig  his 
the  rcudcrH  of  thit>  woik 
)f  |)ropiiety  iu  tlio  use  of 
ch  this  note  'm  coiiiiectcd, 

I  opinion  is,  that  no  wri- 

II  ucquuinted,  usgb  wordu 
the  fixed  and  pcrinuneut 
jituul  and  preoont  appre- 
ioh  he  employs,  or  more 
iader  the  indulgence  of 
I  language,  if  faults  they 

I  iius  l)een  accustomed  to 
il  philosophical  discriini- 
ic  time  familial-  witli  tho 
-.  diHtinctions  of  thought, 
oweni  of  his  own,  is  dc- 
of  Ilia  mialysiH,  uiul  giv- 


inj(  expr*»*<ion  to  tho  wihtlt«Ht  fonnn  of  thought. — In  tnoxt  raws,  whi-n) 
his  iiMo  of  langiingo  may  nt  firtit  seem  wholly  unaiitliori/i'il,  it  will  Imi 
foiuiil,  that  he  has  derived  it  from  thos4;  profniind  thinkers  uiid  unrival- 
led masters  of  language,  the  gr<>at  Knglish  IMiilosophi-rs  and  f)ivini'H  of 
the  I7tli  Century.  Now,  I  ask,  is  he  not  right  iu  ivi-uiTiug  to  tlii>m  nnd 
recalling  their  iangiuige,  if  what  lie  helieves  he  true,  tiiiit  ifiile  from  the 
nomenclature  of  the  sciences,  the  iiiter«!sts  of  the  liinguage  ot  large  fall 
iiiiiliT  the  H|M'iial  guan||piiship  of  logic  luiil  rational  |>sycliology,  and  that 
fnnii  the  revolution  «lownwurd  thes«;  have  lieeii  tailing  into  neglect  or  dis- 
repute ;  that  till!  so  called  common  language  of  the  day,  including  even  that 
of  our  )io|>ular  metaphysics,  is  hut  the  liuigimgn  of  the  market,  too  va^pio 
Mild  amiiiguous  to  satisfy  a  niiiul,  that  would  think  and  reason  in  precise 
and  steiulfiL'^t  terms.  If  this  lie  true,  and  if,  ai*  he  also  helieves,  the  great 
and  leuihiig  principles  of  philoso|ihy  oilopted  in  that  age,  and  as  it  werii 
iiicorporuteil  in  the  luiiguagi;  of  its  distinguished  writers,  were  far  luon) 
riitional  and  spiritual  thuii  tliose,  which  now  prevail,  I  see  not  how  ho 
coidd  adopt  a  less  ofTensive  or  a  simpler  method  for  recalling  their  philoso- 
phy, than  to  recall  ond  explain  their  language.  The  only  way  to  iiiider- 
Htund  their  philosophy  or  his,  is  hy  understanding  the  tcnns,  in  which  it  iu 
tniiglit,  and  till  we  do  IkuIi,  we  are  i.ot  com|»etent  to  judge  lietweeii  his 
views  ond  those,  which  ore  now  wi  popular  among  us.  If  his  philosoph- 
ical or  theological  views  lie  found  false  or  ahsurd,  let  them  lie  rejiscteil,  or 
if  the  metii)iliysical  distinctioiiH,  on  which  he  insist",  can  Imj  shown  to  bo 
iille  and  fruitless,  let  them  lie  treated  as  iliey  des«;rve  ;  hut  no  one  can  pro- 
nounce Judgment  u|Kiii  them  witiiuut  at  least  a  serious  effort  to  understand 
tiiem.  His  writings,  moreover,  an-  now  ac(|iiirii)g  too  much  authority  and 
influence  among  men  of  sound  and  sfther  thinking  to  he  treated  with  neg- 
lect, and  wherever  his  philoHophical  views  areudojited,  his  use  of  laiiguugo 
will  Im!  found  nitionid  mid  skilfully  adapted  to  the  cinniiiLstances  of  tho 
case.  But  I  have  introduired  tliese  remarks  not  with  a  view  to  discuss  tho 
suhject  myself  so  much  as  to  engage  the  s|)eciiil  and  cmidiil  attention  of 
the  reader  to  tho  author's  own  remarks,  which  will  he  found  in  diirerent 
puns  of  the  work,  hut  especially  in  the  second  letter  of  a  selection  from 
his  Literary  Correspondence  republished  at  the  end  of  the  Vohinie. — Am. 
Ld.] 

[23]  p.  25. 

[The  relation  of  prudence  to  monility,  and  the  essential  difference  in 
kind  between  the  laws  qf  duty,  existing  u  jiriori  in  tiie  reason  and  con- 
srience,  and  the  maxima  of  interest,  formed  hy  the  understanding  from  tli« 
results  of  experience,  are  exhibited  iiiort  it  large  in  the  A|ihorisms,  which 
iniiuediately  follow,  and  the  Reflections  concerning  monility  in  the  next 
section  of  the  work.  It  may  not  1m;  impruiier,  however,  here  to  foiewarn 
the  reader,  that  iu  order  to  a  cleai-  appruhciisiou  of  the  author's  views  of 


36t 


AIDS   TO    Rei'LKCTION. 


tliiii  Hiilyect  in  all  tlioir  iiii|H)i-tikiit  ItcariiiXH,  ami  aln«  «f  llio  Klatiuti  of  mo- 
riilityto  r<'li)fitiiiHiiriiiri|iI«'  nnil  thiili,  lir  iiiiim  firKt  linvo  wnni!  knuwlt^dnn  of 
tiiH  iiH'tnpliysiral  HyHtciii  aii<l  of  l\\f  in<'niiiii(r<,  with  witirli  lie  \\tut  foinicfl 
I'd  lilt;  wonlH  rriimn,  Hn'lir.ilnwUnfr,  frer-wiU,  rniunnier,  nnd  "llicr  l<.-i|diiig 
Ifriim.  It  will  he  liiiiinl,  that  In-  cmployM  tlicfM'  in  a  pniic'-,  fxi'liinhfc,  and 
mrndfiixt  MCMM-,  not  only  in  tliii*,  hut  in  all  his  works,  and  I  may  add,  that 
when  these  are  nndersiood,  and  their  nieiininn  kejit  distiii<-tly  helori)  llm 
niinil  in  readinjr  his  writings,  the  eliicf  eaiiscH  oftolmeiiriiy  will  Im)  remo- 
ved. Hut  it  would  Ih<  antieipatiiii;  too  iniieli,  aii(l  indeed  would  not  \m 
jiossihie  in  the  eoinimsa  of  n  note,  to  explain  terms,  wliieli  may  Ih>  oaid  to 
ineliiilo  his  whole  system.  1  have  spoken  of  them  here  with  a  view  to  di- 
reet  the  careful  attention  of  the  render  to  the  manner  in  wliieli  tliey  am 
used  thmiiKliout  the  work,  anil  to  the  explanation  ffiven  hy  the  author  liotb 
in  the  te.\t  and  in  tlio  extracts  from  his  other  works,  wliieli  will  lie  added 
for  the  same  purpose  of  illustration.  When  these  are  imdei-stotxl,  the  rea- 
der will  see!  their  appliee.-.inii  to  tli»?  whole  subjeei  of  the  philosophy  of 
monds, — the  relation  of  moral  reetitudo  to  the  understaudinff,  the  n'lUHin, 
the  eonseienee,  and  the  free-will, — and  the  imture  of  the  dirterenee  Itetwcen 
the  principles  of  moral  olilijfution  tnujrht  lure,  and  thoso  xenerully  nn-ei- 
ved  anionj;  us,  whether  fnmi  I'nley  or  Urown.  In  the  mean  time  the  fol- 
lowing remarks  upon  the  system  of  iJr.  I'aley,  and  the  diwiission  of 
Iii8  tloctrine  of  fjeneral  conw^tpiences  will  less  recpiire  an  aujiiaintanec  with 
the  author's  (general  syst<'iii,  to  render  thcfii  intcdlijrihlc,  and  from  the  ft;ivM 
importanre  of  the  siilijeet,  and  the  value  of  the  extracts,  1  hope  will  not 
be  tboufiit  out  of  placre  in  this  work.  The  first  e.xtruet  is  from  Cokridge'ii 
secoml  l,ay  Sermon,  |).  tili — 71,  note. 

"In  the  ma)initude  and  awfulness  of  its  objects  alone,  the  late  Dr.  I'aley, 
by  n  use  of  terms  altojreiber  arbitrary,  jdaces  the  distinction  between  I'rii- 
denco  and  virtue,  the  former  lH;ing  self-love  in  its  application  to  the  smnof 
))ain  and  pleasure  that  is  likely  to  n-siilt  to  us,  iw  the  consequence  of  our 
actions,  in  the  present  life  only ;  while  the  latter  is  the  name  self-love,  that 
together  with  the  present  consequences  of  our  actions,  takes  in  likewise 
the  mon;  im|)flrtant  enjoyments  or  HiifTerings  which,  acconling  as  wc  oltey 
or  disobey  His  known  coiiunands,  God  has  promised  to  bestow,  or  threat- 
ened to  inflict,  on  us  in  the  life  to  come.  According  to  this  writer,  it  l>c- 
romcs  the  duty  of  a  rational  free  agent  (it  would  be  more  pertinent  to  say, 
of  a  sentient  animal  cajwiblc  of  Forecast)  to  reduce  his  Will  to  an  habitual 
roincidenco  with  his  Reason,  on  no  other  ground,  but  because  he  believes 
that  God  is  able  and  determined  cither  to  gratify  or  to  torment  hun.  Thus, 
the  great  principle  of  the  Gospel,  that  we  are  bound  to  love  our  neighbors 
as  ourselves  and  God  above  all,  must,  if  translated  into  a  consistency  with 
this  theory  of  enlightened  Self-love,  run  thus :  On  the  ground  of  our  fear 
of.,  torment  and  our  expectation  of  pleasure  from  an  infinitely  powerful 
Being,  we  arc  under  a  prudential  obligation  of  acting  towards  our  neigh- 


«i  of  ilio  Klatiuti  of  mo- 
linvp  wtnu!  knowltidnn  of 
li  wliK'li  he  lioH  coiiiifft- 
tcirnrr,  ntui  olIitT  l*.>t|(lilig 
II  pncici',  cxi'liHbvc,  iirid 
rkH,  mill  I  limy  lulci,  timt 
;<'|it  (lixiiiictly  lidorij  llm 
Imciiriiy  will  Imj  n-iiio- 


y 


(l  iii(U!i>(l  Would  not  lit) 
iH,  which  iiiuy  Im>  Miid  to 
II  liL'rc  with  II  view  lo  di- 
iitiiuT  ill  wliiih  they  uni 

friveii  liy  tli<>  iiiitluir  liotb 
rkw,  which  will  Ikj  iiddcd 
•  lire  irndfi-stood,  the  rea- 
I'ci  of  the  jdiiloHophy  of 
iidcrHtiuidin^,  the  reniMin, 
of  the  dirtemice  Itetwceii 
lid  thowj  jfeneruily  nn-ei- 
II  the  iiiiNin  time  the  fol- 
f,  tiiid  the  diwiiHHioii  of 
[lire  nil  iio<jiiiiiiit(iiiee  with 
lifrihh',  mid  from  the  ^ivni 

extracts,  1  hope  will  not 
xtnict  is  fniiii  C'okndge'* 

I  (dune,  the  Inte  Dr.  I'liley, 
distinction  hetween  I'rii- 
iippliciition  to  the  siiin  of 
i  the  consequence  of  our 
is  the  Huine  self-love,  tiint 
ttctioiis,  tnkes  in  likewiHe 
eh,  acconling  ns  wo  olicy 
lised  to  bestow,  or  tlirent- 
rding  to  this  writer,  it  Iw- 
be  more  pertinent  to  say, 
ce  liin  Will  to  an  hnbitiml 
.1,  but  bccnuse  he  believes 
)r  to  torment  him.  Thus, 
iind  to  Inve  our  neighbors 
«!  into  a  consistency  with 
)n  the  ground  of  our  fear 
iin  an  infinitely  powerful 
icting  towards  our  neigh- 


NOTUH. 


;u;j 


Ujiim  (u  if  WO  lored  tbein  equally  with  oumelves ;  hut  ultimately  and  in 
very  tnilh  to  love  ourselves  only.  And  this  is  the  Work,  this  the  Hystem 
of  mnril  and  puliticai  I'hilosophy  cited  us  highest  authority  in  our  Senate 
and  Courts  of  Judiciitiin! !  And  (still  worse  !)  this  is  the  Tcxt-llook  liir  thn 
moral  Lecfiirrs  at  one  of  our  Universities,  justly  the  most  celebrated  for 
ncieiitificanlor  and  mmily  thinking.  Tis  not  without  a  pang  of  filial  sorrow 
tImt  the  Writer  makes  this  acki.owiedgement,  which  nothing  could  liavo 
trlorltd  from  him  but  the  strongest  conviction  of  the  mischievous  mid  de- 
basing tendencies  of  that  wide-spread  system,  in  which  the  Works  of  Dr. 
Puley  (his  Sennoiis  excepted)  act  not  the  less  peniicioiis  part,  because  tho 
most  decorous  mid  plausible.  The  fallacious  sophistry  of  tiie  gmimding 
principle  in  this  whole  system  has  been  detected  by  l)es  Cartes,  and  Bish- 
op Ilutler:  mid  of  late  years,  witli  great  ability  and  originality,  by  Mr.  W. 
IIazi.itt." 

[The  following  comprises  nearly  all  of  the  1  Ith  Essay  in  the  secoml  Vol- 
ume uf the  Friend:] 

"The  doctrine  of  General  Consequences,  m  tho  chief  and  licst  crite- 
rion of  the  right  or  WTong  of  particular  actions,  I  conceive  to  be  neither 
tcnalilo  in  reason  nor  safe  in  practice :  and  the  following  are  tlie  groiimla 
of  my  opinion. 

First ;  this  criterion  is  purely  iikal,  and  so  far  possesses  no  advantages  over 
the  former  systems  of  monil  >  :  while  it  lalmiirs  under  defects,  with  which 
those  are  not  justly  clmrgcHble.  It  is  ideal:  for  it  depends  on,  and  must 
vary  with,  the  notions  of  the  individual,  who  in  order  to  determine  the  na- 
ture of  an  action  is  to  make  the  calculation  of  its  general  consequences. 
Here,  as  in  all  other  calculation,  the  result  dc|N'nds  on  that  faculty  of  the 
soul  in  the  degiees  of  which  men  most  vary  fi-oin  each  other,  and  which 
is  itself  most  affected  by  accidental  advantages  or  disadvantages  of  educa- 
tion, natural  talent,  and  acquired  know  lo<lgG— the  faculty,  I  mean,  of  fore- 
sight and  systematic  comprehension.  But  surely  morality,  vvhicli  is  of 
equal  importance  to  all  men,  ought  to  be  groundetl,  if  possible,  in  tliat  part 
of  our  nature  which  in  all  men  may  and  ought  to  lie  the  same :  in  the 
conscience  and  the  common  sense.  Secondly :  this  criterion  confounds 
morality  witJi  law ;  and  when  tlie  autlior  adds,  that  in  all  probability  tho 
divine  Justice  will  lie  regulated  in  the  final  judgment  by  a  similar  rule,  he 
draws  away  the  attention  from  the  will,  that  is,  from  the  inward  motives 
and  im|)ulses  which  constitute  the  essence  of  morality,  to  tho  outward  act : 
and  thus  changes  the  virtue  commanded  by  the  gospel  into  the  meic  le- 
gahty,  which  was  to  beenhvcnedby  it.  One  of  the  most  persuasive,  if  not 
one  of  the  strongest,  arguments  for  a  future  state,  rests  on  the  belief,  that 
althougli  by  the  necessity  of  things  our  outward  and  teinjKiral  welfare  must 
be  regulated  by  our  outward  actions,  which  alono  can  be  tiie  objects  and 
guides  of  human  law,  there  must  yet  needs  come  a  jiister  and  more  ap- 
propriate sentence   hereafter;  in  w hich  our  inttntions  will  be  cousidored, 


S64 


AIDS   TO    REFLECTION. 


and  our  Imppiness  and  misery  made  t)  accord  with  the  grounds  of  our 
actions.    Our  fellow-creatures  can  only  judge  what  wo  art  by  what  we 
do ;  but  in  the  eye  of  our  Maker  what  we  do  is  of  no  worth,  except  as  it 
flows  from  what  we  an.    Though  the  fig-tree  should  produce  no  visible 
fruit,  yet  if  the  living  sap  is  in  it;  and  if  it  has  struggled  to  put  forth  buds 
and  blossoms,  which  have  been  prevented  from  maturing  by  inevitable 
contingencies  of  temi^sts  or  untimely  frosts,  the  virtuous  sap  will  be  ac- 
counted as  fruit :  and  the  curse  of  Irarrenness  will  light  on  many  a  tree, 
from  tlie  boughs  of  which  hundreds  have  be«;n  satisfied,  because  the  oni- 
niscient  judge  knows  that  the  fruits  were  threaded  to  the  boughs  artificial- 
ly by  the  outward  working  of  base  fear  and  selfish  hopes,  and  were  nei- 
ther nourished  by  the  love  of  God  or  of  man,  nor  grew  out  of  the  graces 
engrafted  on  the  stock  by  religion.    This  is  not,  indeed,  aU  Uiat  is  meant 
in  the  apostle's  use  of  the  wonl,   faith,  as  the  sole  principle  of  justifica- 
tion, but  it  is  included  in  his  meaning  (uul  forms  mi  essential  part  of  it— 
and  I  can  conceive  nothing  more  groundless,  than  the  tdann,  that  tliis  doc- 
trine may  be  prejudicial  to  outward  lUility  and  active  well-doing.    To  sup- 
pose that  a  man  should  cease  to  be  hen     enUty  becoming  6ew«fo/en^  seems 
to  me  scarcely  less  absurd,  tlian  to  feai-  that  a  fire  may  prevent  heat,  or 
that  a  perennial  fountain  may  prove  the  occasion  of  (frought.    Just  and 
generous  actions  may  proceed  from  bad  motives,  and  both  may,  and  often 
do,  originate  in  parts  and  as  it  were  fragmmls  of  our  na'ure.    A  lascivious 
miui  may  sacrifice  half  his  estate  to  rescue  his  friend  from  prison,  for  he 
is  constitutionally  sympathetic,  and  the  better  part  of  his  nature  happened 
to  1)0  ui)permost.    The  simie  man  shall  aftenvauls  exert  the  same  disre- 
gard of  money  in  an  attempt  to  seduce  that  friend's  wife  or  daughter.  BiU 
faitli  is  a  M(d  act  of  the  soul :  it  is  the  wivok  state  of  the  mind,  or  it  is  not 
nt  all !  and  in  this  consists  its  power,  as  well  as  its  exclusive  worth. 

This  subject  is  of  such  immense  importance  to  the  welfare  of  all  men, 
and  the  undei-staiiding  of  it  to  the  present  tranquillity  of  many  thousands 
at  this  time  and  in  this  country,  that  should  there  be  one  only  of  all  my 
Readers,  who  sliould  receive  conviction  or  an  additional  light  from  what  is 
here  written,  I  dare  hope  that  a  great  majority  of  the  rest  would  in  consid- 
eration of  that  solitaiy  effect  think  these  paragraplis  neither  wholly  unuitcr- 
csting  or  altogether  withojit  vahie.  For  this  cause  I  will  endeavour  so  te 
px])lain  this  principle,  that  it  may  be  intelligible  to  the  simplest  capacity. 
The  apostle  tells  those  who  wotdd  sul)stitutc  obedience  for  faith  (addres- 
sing the  man  as  obedience  personified)  "A'jioit'  thai  thou  hearest  not  the  Root 
hut  (lie  ROOT  thee"— a  sentence  which,  niethinks,  should  have  rendeix'd 
all  disputes  concerning  faith  and  good  works  impossible  among  those  who 
profess  to  talce  the  Seriirtnres  for  tlieir  guide.  It  would  appear  incr«Hlible, 
if  the  fact  w(>re  not  notorious,  that  two  sects  should  gromul  and  justify 
their  opjwsiiion  to  each  other,  the  one  on  the  words  of  the  apostle,  that 
we  are  justified  by  faith,  i.  e,  the  inward  and  absolute  giound  of  our  uc- 


ION. 


.lKi»> 


HOTRS. 


A-ilA 


2G5 


with  the  grounds  of  our 
'hilt  wo  art  by  what  we 
if  no  woitli,  except  na  it 
loukl  prothice  no  visible 
ruggled  to  put  forth  butk 
u  maturing  by  inevitable 

virtuous  sap  will  be  ac- 
ill  light  on  many  a  tree, 
atisfieil,  l)ecau8e  the  oni' 
il  to  the  boughs  artificial- 
fish  hopes,  and  were  nei- 
Br  grew  out  of  the  graces 
indeed,  all  tlmt  is  meant 
;ole  principle  of  justifica- 
3  iui  essential  part  of  it — 
n  the  idanii,  that  tliis  don- 
•live  wcll-douig.  To  sup- 
icconiing  hentvuleiU,  seems 
fire  niuy  prevent  beat,  or 
in  of  drouglit.  Just  mid 
;,  and  both  may,  and  oAcn 
four  nu'ure.  A  luscivious 
friend  from  prison,  for  he 
irt  of  his  nature  happened 
ids  exert  the  same  disre- 
iid's  wife  or  daughter.  But 
,te  of  the  muid,  or  it  is  not 
its  exclusive  worth. 

to  tlie  welfare  of  all  men, 
r|uillity  of  many  thousands 
lere  Ik;  one  only  of  all  my 
ilditional  light  from  what  is 
if  the  rest  would  in  consid- 
|)hs  neither  wholly  imintcr- 
luse  I  will  endeavour  no  'f 
e  to  the  simjdcst  capacity, 
ibedience  for  faith  (addres- 
hal  thou  bearcat  not  the  Root 
nks,  should  have  rentlcivd 
ipossible  among  those  who 
It  would  appear  incn^diblr, 
f^hoid<i  ground  and  jiistify 

words  of  the  apostle,  that 
absolute   ground  of  our  ac- 


tions ;  and  theiotheroH  thn  declaration  of  Clurist,  tliat  he  will  jndgo  m  ac- 
oorrling  to  t»ln-  uktiooH.    As  if  on  action  could  l»e  eitlier  gowl  or  liad  dis- 
joined finm  Mil  fiinaiplo  1  nsiif  u  could  be,  ia  die  chiistion  and  only  prop- 
er senas  of  tin  «f«<d;  an  adionnt  all,  and  not  rather  a  mecitaiiic  series  of 
hieky  or  unlucky  motional    Vet  it  may  well  be  worth  the  white  to  Mtevr 
the  beauty  aiuV  hamnriny  of  these  twin  trutlns  or  mthei'  of  tliia  one  great 
tnitfi  conmdeved  in  its  two  pHneipet  bearings.    God  will  judge  each  man 
before  aM  hiont  onneRtfiemly  lio  will  judge  us  relatively  to  man.    But 
mltn  knh\V9  flot  tlie  heart  of  man ;  scarcely  does  any  one  know  liis  owiu 
There  imustthereftre  be  oiitVranl  and  viable  signs,  by  which  men  may 
be abl«y  fco  jtidge  of  the  inwnrd  state:  andtliereby  justify  tiie  ways  of 
God'to  tlittii'  own  spirits,  in  the  reward  or  punishmout  of  tlienwclves  and 
their  ftilow«men.    Now  good  works  are  these  signs,  and  as  such  become 
neceitaary.    In  short  there  are  two  parties,  God  and  the  hiunan  race :  and 
both-Bit)  to  be  satisliod !  first,  God,  who  soeth  the  root  and  knowcth  tlio 
Kmxtv  therefore  there  mnst  he  taith,  or  the  entire  and  absolute  jwinciphn 
Then  ttum,  who  can  jiulge  only  by  the  Ihiits:  therefore  that  faitli  must 
liear  fruits  of  righteousness,  that  prineiple  murt  manifett  itself  ly  actions. 
Rirf  that  which  God  sees,  Ouil  alone  justifies !    What  man  sees,  does  m 
MmK^  shew  that  tlie  justifying  principte  mo^  be  the  root  of  the  thing 
seen  ;  'but  in  the  final  judgment  the  acceptance  of  these  actions  will  shew, 
that  thi»  iMinciple  actually  wm  the  root.    In  tliis  world  a  gooil  life  is  a 
prenm^tion  of  a  ^od  man :  his  virtuous  actions  are  tlie  only  possible,  tliough 
still  amhiguouH,  ihnnifestations  of  his  virtue:  but  the  absence  of  a  goo«l 
life  is  not  only  a  presumption,  but  a  proof  of  the  contrary,  as  long  as  it  con- 
tlniies.    Good  works  may  exie*  without  saving  principfca,  and  tlierefore 
ennturf  contain  in  theriiseK^s  the  principle  of  salvotion ;  but  saving  prin- 
ciples nev«r  did,  never  can,  exist  witlioiit  good  works.    On  a  subject  of 
such  inftaite  importance,  I  have  feared  prolixity  less  than  obscurity,    lien 
often  talk  against  fWth,  and  make  strange  monsters  in  their  imagination  of 
those  Who  ^iroffess  to  abide  by  the  wotds  of  the  Apostle  interpreted  liter- 
ally !  and  yet  in  their  tn^inary  feelings  they  themselves  judge  and  aet  by  a 
simibir  prineiple.    For  what  is  love  without  kind  offices,  wherever  they 
are  ptM^le  P  (and  they  are  always  postibie,  if  not  by  actkuis  commonly  so 
calledi»*y«t  by  kind  vfor^  by  kind  looks ;  and,  where  even  these  are  <wt 
of  ttnr  po#er,  by  kind  th«a^ts  and  fervent  prayers  I)  yet  wKatnoMe mind 
would  not  be  offcndfed,  if  he  were  supposed  to  value  the  8ervi.,:;able  offices 
eqiwHy  with  ttie  love  that  produced  them :  or  If  hef  were  thought  to  value 
the  Wvcttit  the  sake  of  the  servieee,  and  not  the  seiViees  for  the  Mka  of 
thelbye? 

I  retimi  to  the  question  of  general  conscqiieneeB,  <y>nsidered  as  the  cri- 
terion of  moral  actions.  The  admirer  of  Paley's  System  is  required  to 
suspend  for  a  short  time  the  6bjeetion,  which,  I  doubt  not,  he  has  alreatly 
made,  thai  general  consefjuences  are  stated  by  Palcy  astko  criterion  of 

il. 


•Hi 


266 


A(Ui>    K)    REFKLLTKt.N. 


tlifl  nr-tioii,  not  nf  tlio  nsont  I  will  ciuloHVor  to  HBtwfy  liini  on  thin  |ir>int, 
« In-ri  I  liavt'  coiniilfli'd  my  prcsrnt,  rliain  of  arfriinipnl-.  It  Ii!i8  Iwcn 
Hlipwn,  that  this  critrrion  is  no  \vts  itlenl  than  tiiat  ot'  any  former  syKtein  : 
that  is,  it  is  no  Irss  incapalilo  of  rccciviiij^  any  oxtrrrml  nx|M'rim('ntal  proof, 
roni]Mili«or>'  on  the  undorstJUKhngs  of  all  men,  siirli  as  the  critnria  exliibit- 
pfl  in  clKunistry.  Yi't,  luiliko  the  elder  i»yt*teniH  of  Mondity,  it  remains  iti 
tlio  world  of  the  senses,  wiihont  deriving  any  cvidoneo  therefnnn.  Tl«! 
ajrent's  minrl  is  rorni>ell('d  to  go  out  of  itself  in  order  to  hrinf;  hack  cmtjcc- 
turen,  the  prohaltility  of  which  will  vaiy  with  the  shrewdnes*!  of  the  inch- 
viihial.  Hut  this  criterion  is  not  only  ideal :  it  is  likewise  iinnpnary.  If 
we  lielieve  in  a  scheme  of  I'roviilenee,  all  aetiona  lUiko  -^vork  tor  good. 
There  is  not  the  leant  ffround  tor  supposing  that  the  crimes  of  Nero  wero 
less  instrinnental  in  hrinj^iuf,'  about  our  pre^•cnt  a(lvantii>,'es,  than  the  vir- 
tues of  the  AntoniiH'S.  Lastly  ;  the  criterion  is  either  nu(,'atory  or  false. 
It  is  deinonstnitt.'d,  that  the  only  re{d  consequences  cainiot  Ixi  meant. 
The  individual  is  to  vna^ine  what  the  pcneral  conse(|iience8  wotilil  he,  all 
other  thinp4  remaining  th(;  same,  if  all  men  were  to  act  as  he.  is  about  to 
act  I  scarcely  need  remind  the  reader,  what  a  source  of  self  delusion 
and  sophistry  is  here  opened  to  n  mind  in  a  sUite  of  temiitation.  Will  it 
not  say  to  itsell',  1  know  that  all  men  will  not  act  so  :  and  the  immcdiuln 
good  con,seque;ices,  wliicli  I  shall  obtain,  are  real  while  the  bad  cense- 
c|uences  arc  imaginary  and  inijirobahle  ?  When  the  f<>undations  of  mo- 
rality have  once  betin  laid  hi  outward  consefpieuci's,  it  will  be  in  vain  to 
recall  to  the  mind,  what  the  consequences  would  be,  were  idl  men  to  rea- 
son in  the  same  way  :  for  the  very  tixcuse  of  this  mind  to  itself  in,  that 
neither  its  action  nor  its  reasoning  is  likely  to  have  any  oonsequenceH  at 
all,  its  unmediato  object  excepted.  But  siq)poso  the  mind  in  its  sanest 
state.  How  can  it  possibly  form  a  notion  of  the  nature  of  an  action  con- 
sidered as  indefinitely  multiplied,  unU-ss  it  has  previously  a  distinct  notion 
of  tlie  nature  of  tlie  single  action  itself,  which  is  the  multiplicand  ?  If  I 
conceive  a  crown  multiplied  a  hundntl  fold,  the  single  crown  enables  mo 
to  understand  what  a  hundred  crowns  are  ;  but  how  ctm  the  notion  hun- 
dred tea<'h  me  what  a  crown  is  ?  For  the  crown  substitute  X.  Y.  or  abra- 
cadabra, and  my  imagination  may  multiply  it  to  infinity,  yet  remain  as 
much  at  a  loss  as  before.  Hut  if  there  be  any  means  of  ascertaining  tin; 
action  ii.  and  for  itself,  wliat  further  do  we  want  ?  Would  we  give  light 
to  the  sun,  or  look  at  our  own  fingers  tlirough  o  telescope  ?  The  nature 
of  every  action  is  determined  by  uU  its  circumstances  ;  alter  the  circum- 
stances and  a  similar  set  of  motions  may  be  repeated,  but  tliey  are  no 
longer  the  same  or  similar  action.  What  would  a  surgeon  say,  if  he  were 
ad\-ised  not  to  cut  off  u  liuib,  because  if  all  men  were  to  do  the  same, 
the  consequences  would  be  dreadful.?  Woidd  not  his  answer  be — 
"  Whoever  does  the  same  luider  the  s<une  circiunstances,  and  with  the 
same  motives,  will  do  right ;  but  if  the  curumstances  and   motives  are 


NOTKM. 


un 


mtiHfy  llinrnii  tliiH  |i()iiit, 
arfriinienl-.  It  Iijih  hfcn 
(it.  of  any  forrrMT  syKtein  : 
rnwil  nx|M'riin('ntiil  proof, 
I'll  ns  the  critnrifi  exhibit- 
or Monility,  it  rpiniiins  iti 
viilenco  thprefnim.  Th«> 
nier  to  hriiifr  back  conjec- 
^  shrowdiicsis  ot'  tli(!  indi- 
s  likewise  iinnpiiary.  If 
ma  iilikoAVurk  tor  good, 
tlie  crimes  of  Nt-ro  wcro 
i(lviiiitii>,'t's,  tlmii  tlio  vir- 
L'ither  migntory  or  fulse. 
iciices  oniiiiut  ho.  ninaiit. 
inse(jucnce8  uroidd  he,  nil 
!  to  act  lis  ho  is  ahout  to 
1  sourco  of  st'lf  dcliiHion 
3  oi"  toiiiptatioii.  Will  it 
■t  i<o  :  iiiul  the  iiniiicdiutn 
U  whil(!  the  bad  crnso- 
.  till!  ioiiiuiiitioiis  of  IIIO- 
iPi's,  it  will  be  ill  vain  ti» 
be,  were  iill  men  to  rea- 
s  mind  tt)  itself  is,  that 
,vo  any  oons«;quenceH  at 
u  the  iiiind  in  Wa  sa/ieHt 
nature  of  an  action  con- 
•viously  a  distinct  notion 
the  niiiltiplicaiid  ?  If  I 
single  crown  enables  nio 
liow  can  the  notion  hun- 
siibstitiite  X.  Y.  or  abrn- 

0  infinity,  yet  remain  an 
cans  of  ascertaining  the 
;  ?    Would  we  give  light 

telescope  ?  The  nature 
lances  ;  alter  the  circuin- 
'peated,  but  tlicy  are  no 

1  surgeon  siiy,  if  he  w<!rfl 
ill  were  to  do  the  same, 
d  not  his  answer  be — 
imf-tances,  and  with  the 
itanccs  and   niotivPK  are 


dilleieiit,  what   have  1  ti>  do  with  it?"     I  confew  myself  unable  to  diMiio 
(iiiy  invisible  iis«!,  or  even  ini-uiiing,  in  Ibis  docliiiie  of  giiieral  eoni<e(((uii- 
fi-H,   niilcws  il  be^  that  in  all  our  actioiw  we  are  lM>imd  to  eon.xider  the  ef- 
fe<t  of  our  example,  and  to  guard,  as  iniieli  as  possible,  against  the  lia- 
/unl  of  their  being  inisiuiderstood.  I  will  not  slaughter  a  lamb,  or  <liown 
a  litter  of  kittens  in   the  pn'seiu-e  of  my  child  of  four  years  old,  ber,iu«c- 
the  child  cannot  understiuid   my  action,  but  will   nndersUiiid  that  his  Fa- 
tiur  has  iiillieted  pain,  and  t^dtcn  away  life  frcnn  bi'iiigs  that  had  iievtr  of- 
r.iided  him.     All  this   is  true,  and  no  man  in  his  senses  ev4'r  llioiighl  otli- 
erwisi'.     Hut  methinks  il  is  strange  to  sliite  that  ns  a  criterion  of  morality, 
whieb  is  no  more  than  iin  aceessaiy  aggravation  of  an  action  bud  in  itH  own 
imliire,  or  a  ground  of  caution  iw  to  the  mode  and  time  in  v\hich  we  an: 
to  do  or  suspeml  what  is  in  itself  good  or  innocent. 

The  duty  of  setting  a  good  e.\iim])le  is  no  doubt  a  most  imiHirtaiit  duty  ; 
but  the  example  is  good  or  bad,  necessar}'  or  unnecessary,  aecordiiiL'  as  the 
aition  may   be,   which  hius  a  cimnco  of  being  imitated.     1  onci;  knew  a 
tiiimll,   but  (in  outward  circumstances  at  leitst)  respectable   congregation, 
foiir-filUw  of  whom  jtrofossed  ilint  tliey  we-nt  to  church  cnlirdy  for  the 
example's  sake  ;  in  <ither  words  to  cheat  each  other  and  act  u  common 
lie!    TImsso  rational  (Jhristians  had  not  coiisidercMl,  that  cximiple  may  en- 
crease  the  gcKwl  or  evil  of  lui  action,  but  can  never  coastitute  either.     If  it 
wasayJw/M  thitifi;  to  kiiiiel  when  they  were  not  inwardly  pniying,  or  to  sit 
and  lisU'U  to  a  discourse  of  which  they  iMilieved   little  uiid  can;d  nothing, 
they  were  setting  a  foolish  ixnmple.     r<;rson,s  in   their  respectable  circuni- 
.slunces  i\»  not  tliink  it  nticessary  to  cliMin  shoes,  tJiat  by  their  example  they 
may  encourage  the  .shoe-black  in  continuing  his  occupation  :  and  Christi- 
anity does  not  tJiink  so  nuMUily  of  herself  its  to  fear  that  the  poor  and  af- 
llicled  will  lie  a  whit  the  less  pious,  though  they  should  sec  re.won  to   be- 
lieve that  tliosi^,  who  jiossessed  the    good  tilings  of  the  ])reseiil  life,  were 
deteiniiiied  to  leave  all  the   blessings  of  the  future,   for  their  more  humble 
iiiferioi's.     If  I  have  sjioken  willi   bitterness,  let  it  be  recollected  Uiat  inj 
subject  is  hyi>ocrisy. 

Il  is  likewise  fit,  that  in  all  our  actions  we  shotilil  have  considei<.-d  how 
far  they  are  hkely  to  be  niLsunderstood,  and  from  supiiilieial  resemblaiiccw 
to  Iw  confounded  with,  anil  so  appear  to  authorize,  actions  of  a  very  ililler- 
ent  eharacler.  Hut  if  this  caution  bo  intended  for  a  nmnd  rule,  the  mwuii- 
deistandiiig  must  be  such  as  might  be  made  by  pei-soiis  who  are  iii;illier 
very  weak  nor  very  wicked.  The  apparent  rcsembbmci's  between  the. 
goiid  action  we  were  about  to  do  and  the  bad  one  which  might  possibly 
be  done  in  mistaken  imitation  of  it,  must  be  obvious  :  or  that  which  makes 
them  essentially  dillerent,  must  be  subtle  or  recondite.  For  what,  is  there 
which  a  wicked  man  blinded  by  his  jtassioiis  may  not,  and  which  a  mad 
man  will  not,  inismideivtand  ?  It  is  ridieulou.'i  to  frame  rules  of  morality  with 
a  view  to  those  who  aie  til  objects  only  tbi  the  jihysiciaii  or  tlie  magi.'* 
date. 


If* 


um 


AIDS   TO    RKFLKCTIO.V. 


1      ■» 


1 


Tlin  (iiu'stion  may  l)c  tluis  illiistmtod.  At  Florrnro  there  is  mi  iiiilinislicti 
bust  of  Unitim,  by  Michael  Angelo,  under  which  a  Cardinul  wrote  tlio  Ibi- 
lowing  distich :         ••  ■  i    -i  •  . 

Diiin  Briiti  effigicin  sculptor  de  maxinore  fuixit,       j,s  ,,>,(,  .^    t,-,,.. 
lu  mentoiu  ycfiluris  vciiit,  ct  abslinuit.  , 

j1»  IA«  Sculptor  loaa  fonning  the  effigy  of  Bruliu,  in  fnarble,  he  recolkcUd  his 

,'i  i.icr,.  I,  I,  ^>i\,^  f.ii'     act  of  guilt  and  rtf rained.       .>    i   •>    .i;ii.^'...     • 

An  English  Noblcinau,  indignant  at  this  distich,  wrote  immediately  under 
it  the  Ibllowing: 


t"  'il    IM 


Bnitum  effinxissct  sculptor,  sed  nientc  rccursat       ^ ' 
Multa  viri  virtus:  sistit  ct  ohstnpuit. 
The  Sculptor  wmU  have  framed  a  BnUus,  l»d  Vie  vast  and  vutnifold  virtue  of 
the  manfaslied  upon  his  thought :  he  stopped  and  remained  in  asto- 
nished admiration. 

Now  which  is  the  nobler  and  more  moral  pcntiment,  the  Italian  Curdi- 
nal'H,  or  the  English  nobleman's  ?  The  Cardinal  would  appeal  to  the  doc- 
trine of  general  consetiuences,  and  pronounce  the  death  of  Cnjsar  a  mur- 
der, and  Brutus  an  assassin.  For  (he  would  say)  if  one  man  may  be  al- 
lowed to  kill  another  because  he  thinks  him  a  tyrant,  religious  or  political 
phrenzy  may  stamji  the  name  of  tyrant  on  the  best  of  kings :  regicide  will 
be  jjistified  under  the  pretence  of  tyrannicide,  and  Brutus  be  quoted  as  au- 
thority for  the  Clenienta  and  Ruvaillacs.  From  kings  it  may  pass  to  gene- 
rals and  Statesmen,  and  from  these  to  any  man  whom  im  enemy  or  enthu- 
siast may  pronounce  unfit  to  live.  Thus  we  may  have  a  coblcr  of  Messi- 
na in  every  city,  and  bravos  incur  streets  as  common  as  in  tliose  of  Naples, 
with  the  name  Brutus  on  their  stilettos. 

The  Englishman  would  commence  his  answer  by  commenting  on  the 
words  "l)ecause  he  thinks  him  a  tyrant"  No !  he  would  reply,  not  because 
the  patriot  thinks  him  a  tyrant ;  but  because  lie  knows  him  to  be  so,  and 
knows  likewise,  that  the  vilest  of  his  slaves  cannot  deny  the  fact,  tliat  he 
bus  by  violence  raised  himself  above  the  laws  of  his  country— liecause  he 
kIK)^v8  tliat  all  good  and  wise  men  e(]ually  witli  himself  abhor  tlie  fact! 
If  there  be  no  such  state  as  that  of  being  broad  awake,  or  no  means  of 
distinguishing  it  when  it  exists ;  if  because  men  sometimes  dream  that 
they  are  awake,  it  must  follow  that  no  mail,  when  awake,  can  be  sine  that 
he  is  not  dreaming;  if  because  an  hypochondriac  is  positive  that  his  legs 
arc  cylindei-s  of  {ilass,  all  other  men  are  to  loam  modesty,  and  cease  to  be 
so  positive  that  llieir  legs  are  legs ;  what  possible  advantage  can  ymtr  crite- 
rion of  oENKRAi,  cortsEQUK.NCKs  y)osess  over  any  other  rule  of  direction  •' 
If  no  man  can  be  sure  that  what  he  thinks  a  robl)er  with  a  pistol  at  his 
breast  demanding  bis  piuse,  may  not  l)c  a  jfuod  friend  eiiciuiring  allur  bi:^ 


NOTES. 


•2C0 


nro  there  i.s  an  uiilinislicil 
a  Cardinal  wrote  tlio  tbl- 

'■■  ■     -TUIllrJ,  "    II.'  ■    U     r  •». 

uixit,  j,,;^.,  ,,>,),  •s<.f.ift. 
n  marbU,  he  recolkded  his 

wrote  ininicdiately  under 


irsat 


>,  I 


ft  !-tl,  I'l 


>a3t  and  vuinifold  viiiue  of 

ml  remained  in  uslo- 

iif<  '1- 

iment,  the  Italian  Cunli- 
(vould  appeal  to  tlie  doc- 
>  death  of  Cnjsar  a  nnir- 
)  if  one  man  may  be  al- 
rant,  religions  or  political 
St  of  kings :  regicide  will 
1  Bnitna  be  qnoted  as  au- 
{ings  it  may  pass  to  gcne- 
liom  im  enemy  or  enthii- 
f  have  a  cobler  of  Rlessi- 
lon  as  in  tliose  of  Naples, 

!r  by  commenting  on  the 
woidd  re|)ly,  not  because 
knows  him  to  be  so,  and 
not  deny  the  fact,  tluit  he 
his  country — liecause  he 
1  himself  ubhor  the  fact ! 
d  awake,  or  no  means  of 
IT  sometimes  dream  that 
ri  awake,  can  be  stu-e  that 
c  is  positive  that  his  legs 
modesty,  and  cease  to  be 
advantage  can  your  crite- 
y  other  rule  of  direction  r 
obbcr  with  a  pistol  at  his 
friend  eiuiuiring  allur  hi;^ 


health  ;  or  that  a  tyrant  (the  son  of  a  roblrr  iMrhaii?,  m  ho  at  the  head  of 
a  regiment  of  perjured  traitors,  hax  driven  the  rcprcscutativi's  of  his  coun- 
try «>ut  of  the  si'iiate  at  the  point  of  the  bayonit,  subverted  the  constitu- 
tion which  had  trusted,  enriched,  anil  honcMirod  him,  trampled  on  the  laws 
wliii'li  iM'fore  God  and  Man  he  had  sworn  to  obey,  and  finally  mised  hiui- 
Rclf  alMivo  all  law)  may  not,  in  spite  of  his  own  and  his  neigliliours' know- 
ledge of  tlie  contrary,  Iw  a  lawfid  kitig,  who  has  received  his  power,  how- 
ever despotic  it  may  be,  from  the  kings  his  ancestoi-s,  who  e.vercises  no 
otlii.T  jiower  than  what  had  been  submitted  to  for  ceuturii'S,  and  be<-n  ac- 
knowledged as  the  law  of  tlu;  country ;  on  what  ground  can  you  possibly 
expect  less  fallibility,  or  a  result  more  to  be  relied  upon  in  the  same  man's 
calculation  of  .i/oitr  oknf.rai,  co.NBK<iUE>(;Ks  ?  Would  he,  at  least,  lind  any 
didiculty  in  converting  your  criterion  into  an  autliorily  for  his  act  ?  >Vliat 
should  prevent  a  man,  whose  p(!ri"eptions  and  judgements  are  so  strangely 
distorted,  from  arguing,  that  nothing  is  more  devoutly  to  be  wished  for,  ax 
a  general  consecpience,  than  that  eveiy  man,  who  by  violence  i)laces  liini- 
self  above  the  laws  of  his  country,  should  in  all  ages  and  natious  i)e  con- 
sidered by  mankind  as  placed  by  his  own  act  out  of  the  protection  of  law, 
and  be  tieated  by  tlie m  as  any  otlu:r  noxious  wild  beast  would  be?  Do 
you  think  it  necessiuy  to  try  addere  by  a  jurj'  ?  Do  you  hesitati;  to  shoot  a 
mad  dog,  because  it  is  not  in  your  jmwer  to  have  him  first  tried  and  con- 
deuuied  at  the  Old  IJailey  ?  Oii  tlu;  other  hand,  what  conse(|nen(e,  can  be 
conceived  more  detestiible,  than  one  which  would  set  a  bounty  on  the  most 
enormous  crime  in  huuian  nature,  and  establish  it  as  a  law  of  religion  and 
morality  that  the  acconiiilishment  of  the;  most  atrocious  guilt  invests  tin;  per- 
jietrator  with  impunity,  and  renders  his  pei-son  ibniver  sacred  and  inviola- 
ble ?  For  madmen  and  enthnsiaMt.s  wh;it  avail  your  uiond  criterious !'  Hut 
us  to  your  NeapoliUui  Bra\os,  if  the  act  of  Jhiitus,  who,  "  In  pilji  to  the  mineral 
wrong  of  Rome,  Slew  his  best  lover  for  the  ii;ood  of  Rome,"  authorized  by  the 
laws  of  his  country,  in  manifest  opposition  to  all  selfish  iuliTests,  in  the 
lace  of  tlie  Senate,  tuid  instiUitly  presenting  himself  and  his  cause  fii-st  to 
tliat  Senate,  and  then  to  the  assemblsd  Coiiiiuons,by  them  to  stiui(lac(|uit- 
ted  or  condemned— if  sueh  an  act  as  this,  with  all  ita  vast  out-juttiiig  cii- 
cnmstancea  of  distinction,  can  hi;  confounded  by  any  mind,  not  fi-aiitic, 
witJi  the  crune  of  a  cowardly  skulking  assiifisin  who  hii-es  out  his  dagger 
for  a  few  crowns  to  gratify  a  liatred  not  his  own,  or  even  with  the  deed  of 
that  nitui  who  makes  a  eomi)romise,  between  his  revenge  and  his  eowaril- 
ice,  and  8tid)s  in  the  dark  the  enemy  whom  he  dared  not  meet  in  the  open 
field  or  summon  before  the  bovs  of  his  country — what  actions  can  Im;  so 
diderent  that  tliey  may  not  be  eciually  eonfound(<d?  The  uinbiished  sol- 
dier must  not  fire  his  musipu!!,  lest  hii  exami»le  should  bi-  (pioted  by  the 
villain  who,  to  make  sure  of  his  booty,  discliaiges  his  piece  at  the  unsus|»i- 
cious  i)iLssenger  from  behind  a  liedgi'.  The  plissician  iiiuM  not  adminis- 
(i.ra  solution  of  arbenic  to  the  leprous,  lest  his  example  should  be  <|uoled 


'ilO 


AIDS     TO    UKkl^Kl  TUI.N. 


Iiv  itiofi'H.'-idiial  ii<)i.-»(iii('itf.  Jl'  iin  iliHiinrl.ion,  lull  anil  fiitintiii-luiT  to  thu 
r(m:<<')cMCf  iiMil  <-(iiiini(in  sense  (if  nmiikinil  \tv  iiilordtMl  by  the  (leteslHtiini 
nriil  liorror  oi-itcil  ill  nil  men,  (oven  in  llie  ineiuieHt  nnd  niiwt  vicious,  if 
tlii'v  are  not  wliolly  monsters)  liy  tiie  net  of  tlie  assnsKin,  ''ontiiiNted  with 
the  fervent  adiriiration  felt  l)y  tlie  >r<i<><l  iuid  uise  in  all  ajres  when  they 
mention  the  name  of  UrntiiH  ;  i-ontrnsled  with  the  fact  tJiat  the  honour  or 
(h.Tes|ie(t  witii  wiiieh  that  nana!  wan  s|i(iken  of,  lieennie  an  lii.Htorie  erite- 
rion  of  a  nnhle  or  a  hase  ap' ;  and  if  it  is  ni  viiiii  that  onr  own  lieurts  au- 
Mwer  to  the  ((neijtion  of  the  I'oet: 

"Is  there  arndnfT  the  adaninntine  H|)liere« 
Wlieelin;;  nnsiiaken  tliroiifjh  the,  honndless  void, 
An;{lit  tliat  witli  iailf  sneii  majesty  ean  till 
'I'hf  hnman  hosoin,  as  wlion  Urutcs  rose 
Heful^'ent  from  tlie  stroke  of  Ca-sar'n  fate 
Amiil  th(!  crowd  of  Patriots;  and  liis  arm 
Aldtl  extt'iuhnff,  like  eternal  Jove, 
When  ffiiilt  lirin'fs  down  tlie  tinmder,  eallM  aloud 
On  Tnlly'8  name,  and  shook  his  i-rinison  sword, 
And  hade  the  Father  of  his  (Jountiy,  l[ail! 
l''or  lo  tin;  Tyrant  iirostrate  on  the  dust, 
And  Rome  a^ain  is  free  !" 

If,  1  say,  all  this  he  fiillaeiniis  and  insnflleiont,  enn  wo  liave  any  firinor 
relianei^  on  a  cold  ideal  ealeiilation  of  imaginary  cshnkkai,  i  ((.nsi-.c^i  k.n- 
rv.s,  whieh,  if  they  were  general,  onuld  not  he  cnnsKintmrs  at  all :  for 
they  would  heelfects  of  the  frwn/y  or  fren/.ie<l  wiekednessi,  whieh  alone 
rould  eonfonnd  netions  so  ntleily  dissimilar ?  No!  (would  iho  ennohled 
dexrendanl  of  our  Riissels  or  Sidneys  eonelude)  No!  Calumnious  higot! 
never  yet  did  a  human  heing  heeoniuan  assassin  from  liis  own  or  tlie  gen- 
eral admiration  of  the  hero  Hnitiis ;  but  I  dare  not  warrant,  that  villains 
might  not  lie  i-neournged  in  their  tijule  of  seeret  murder,  liy  finding  liieir 
own  guilt  nttriliuted  to  the  Jlonian  patriot,  and  might  not  eonelude,  that  if 
Urutiis  he  no  better  than  an  assassin,  an  assassin  ran  be  no  worse  tlian 
Urntiis. 

I  reiiurst,  that  the  prcrcding  he  not  interpreted  as  my  own  judgment  on 
tyrannicide.  I  think  with  31achiavel  and  with  Spinosa,  for  many  nnd 
weighty  reasons  assigned  by  those  pliilos(i]ihers,  that  it  is  diflicult  to  eon- 
i-eive  a  case,  in  which  n  good  inmi  w<iuld  attempt  tyrannicide,  becaudn  it 
is  ditTictilt  to  conceive  one,  in  which  a  wise  man  wmild  recommend  it.  In 
a  small  state,  iiieliided  within  the  walls  of  a  single  city,  and  where  the  ty- 
ranny is  maintained  by  Ibreign  guards,  it  may  be  otherwise  ;  but  in  a  na- 
tion or  ciiiiiire  it  is  perhaps  inronciivable,  that  the  circumstances  which 
made  a  tyranny  po.s.^ible.  should  jiot  likewise  render  the  removal  of  the 


I    lirill    HIltlrttlK-tlliy  to  tliu 

iirili'tl  by  the  di'tcfilHtiiMi 
iK^Ht  niul  iiuiKt  vicioiiH,  if 
(issntiKin,  ''oDtniHtcd  \\iili 
e  in  111!  npi's  when  tlicy 
•  fact  that  tli(!  Iioiioiir  or 
Ui'cniiHi  nil  lii.Htfiric  critc- 
1  that  our  own  liuarts  aii- 


(Ih'SH  Void, 
II  lill 
rose 

fllt<! 

urtii 

callM  aloud 
soil  Hword, 
Hail! 

I!it, 


,  can  wo  have  any  firinor 

iry    (iKNKKAI,    CO.Nsr.C^I  K.N- 

II"  coitsi(iH(nre3  at  ail :  for 
■wickfdiiessi,  which  ah)ii(! 
No!  (would  iho  I'liiioldcd 
')  No!  Calumnious  bij^ot! 
1  from  liiH  own  or  tlio  f;eii- 
iiot  warrant,  that  villains 
rt  murder,  hy  fuidiuf;  lln'ir 
iiifrht  not  conclude,  that  if 
ssin  ran  be  no  worse  than 

fl  as  my  own  judj^ment  on 
ih  f'liiiiosn,  for  many  and 
,  that  it  in  diflicult  to  con- 
npt  lyrannicidc,  liecaumi  it 
1  wiiidd  recommend  il.  In 
if;l(>  city,  anil  where  the  ty- 
Ik)  otherwise  ;  but  in  a  iia 
t  the  eiiTumfilanres  which 
n  uder  tlie  removal  of  the 


vorrs. 


'271 


tyrant  uselcHS.  The  pntriot'i*  sword  may  cut  oflthe  Hydra's  head  ;  but  lio 
(•(itwesspw  no  bi-nnd  to  istaneh  the  UPtivo  corni|itioii  of  the  body,  which  \n 
Rurc  to  re-prodiicf;  n  succeHsor. 

I  must  now  in  a  few  words  answi-r  the  objection  to  the  former  ]v\n  of 
my  arfnnneiit  {ti>r  to  that  part  only  the  objection  applirn,)  namely,  that  the 
<loctrino  of  j,'eneral  coiitieqiK'nccM  was  slated  as  the  criterion  of  the  action, 
not  of  th«  ajrent.  I  niiirbt  inmwer,  tliat  the  amlmr  himself  had  in  some 
iiicasure  jii>iiiied  me  in  not  iiotiiin^^  this  distinciion  hy  holiliii;:  tortli  the 
prol/alulily,  that  the  Supreme  Juilge  will  proceed  by  the  rmiui-  rule.  'I'ho 
agent  may  then  safely  be  inchided  hi  the  action,  if  both  heiv  juid  herealler 
th(^  action  oidy  and  its  treneral  couseipiences  will  Im'  attended  to.  Hni  my 
Miaiu  ground  of  ju.stilication  is,  tliat  the  distinction  itself  is  merely  lof;ical, 
not  real  and  vital.  The  chiu-acter  of  the  affent  Ih  determined  by  his  view 
of  thi^  action  :  and  that  system  of  moridity  is  alone  true  and  suited  to  hu- 
man nature,  which  unites  the  intcnti'm  ami  the  motive,  the  warmth  and 
tlu;  li>:lil,  in  one  and  the  sana^  act  of  niiud.  This  alone  is  worthy  to  ho 
railed  a  moral  principle.  .Such  a  |iriiiciplo  may  be  extracted,  iliouf:h  not 
without  dillicidty  and  datifrer,  from  the  ore  of  the  stoic  philosophy;  but 
il  is  to  be  Ibund  mialloyed  and  entire  in  the  Christimi  system,  and  is  tliero 
called  1'"aitu." 

'I'he  system  of  I'ali  y.  T  am  aware,  is  not  now  so  jroneraliy  received  in 
this  country,  as  to  call  for  the  very  special  attention  oCthe  tiiends  ni'irutii ; 
yet  many  are  still  disposed  to  defend  it,  at  least,  with  such  .'<lif:lit  modiiica- 
timis,  a-s  to  .show,  that  its  radical  defects  are  not  perceived.  Those,  who 
reject  it  entirely,  do  so  on  ditlen'tit  frroinids  froni  those  above  presented, 
ami  for  the  most  pan  adopt  as  a  substitute  the  system  of  Brown,  nlii<-h,  if 
there  be  any  truth  in  the  doctrines  exhihiti'd  in  this  vohmie,  is  alike  radi- 
cally erroneous.  Hoth  systems  in  fiict  have  their  origin  in  nearly  the  same 
.ecneral  \iews  of  the  human  mind — views,  which  preclude  tln^  existem-o 
of  the  reason  and  free-will,  as  these  powers  are  defined  by  ("oleridpe,  and 
leave  us  only  those  powers  of  the  understiuiding  and  of  choice  or  selec- 
tion, which  belonft  to  us  in  connnon  with  the  brutes.  Whether  it  be  pos- 
sible ii|)on  such  a  sy.stem  of  what  Ls  called  the  I'hilosophy  of  the  human 
mind,  tho  adherents  of  which,  not  only  among  professed  iMetaphysieians, 
Imf  among  Naturalist.*,  and  even  Theologians,  maintain  in  so  many  wonls, 
that  we  have  no  jiowers  differing  in  kind  from  those,  which  belong  to  dogs 
and  horses,  whether,  I  .say,  it  he  possible  ujKin  such  grounds  of  general 
philosophy  to  con.struct  a  rational  system  of  morals,  to  account  satisfactori- 
ly tor  the  difference  between  rrfrnt  and  remorse,  to  explain  the  difference 
between  things  and  f)ersons,  to  show  why  w(>  should  not  ai-knowledge  the 
nX'Al*  of  brutes,  and  try  them  by  a  jury,  and  in  general  to  justify  the  w.-iys 
of  (Jod  to  man,  remains  yet  a  fair  fielrl  for  experiment.  In  the  mean  tmie 
the  carefid  reader  will  find,  if  I  mistake  not,  in  the  metaphysical  view!^ 
cnntnined  in  this  work  materials  for  a  moral  system  so  muck  more  ration- 


f 


273 


AIDS  TO    UKk'I.KCnON. 


Bl  mul  wilLsfyinp,  «o  murl.  tnoio  consiHt..nt with  our  n.oml  f.d.iigH un^  our 
i.|..«  ..r  the  Diviuo  lUii.K,  a«  will  «..  far  to  su.luii.  tl.o  trulli  of  ihu8o  vu-wh 
th.-n.8t.lveH.  1  %vill  l.«r.ly  n-auuk  furth.r,  thui  tWe  In.uruig  ol  thm  work 
,m,m  tl.o  .-tl.icul  Hy«te..,  of  Broun  will  Iw  M.llicit-.uly  ..l.v.ous  m  llu;  sub- 
s,'.,u..nt  ,.a,l«  of  th«  voln.Mf,  es|HMmlly  i..  the  .ontnul.sin.rl.on  tau«ht  t» 
,.xi*t  Lotwren  nature  «iul  tl.e,  will,  and  the  nilutiuii,  whi.-h,  on  this  synleui, 
ntoml  rectitude  liolds  to  the  will  imd  to  the  »vason.-A>i.  Ei.itor.J 

[2.1]  p.  28.  ■'  ' 

VifturoH  iifjiinuH  Hcmiior,  nee  vivinuis  iiiuiunni. 

[25]  p.  20. 
Spess|«'.uov<-ii.it,an.l.iti<>i..M..   niiihitio,  et   ii.is.;riarnm   non   qiin-ritur 
fiiiiH.  wMlscln'Mia  taiitiuu  niutntur.  _  ^ ,, 

[20]  p.  31. 

Thi-  pan-'-apl.  i."  Hl-ridged  froin  the  Wat.hmnn,  N...  IV.  March  2r-. 
17'.Ni;  r'-.pe.Mi..g  which  the  UK,ui.><itive  Rea.l.-r  .nay  cnsult  tny  J  L.tcmry 
Life."  '•'• 

[27]  p.  32. 

Th.-n-  son...tin..  s  uccurs  an  a|.,.arrni  I'la,,  on  M-nl.,  whid.  not  only  to 
,1...  Morali/cr,l.nt  even  ,.,  the  ,.hilosonhi.-al  l.:,ynM.lo.is.,a|.,.ea.N  n.ore.hun 
,.  men-  I'luv.  Thus  in  the  double  sens.,  t.f  th.^  word,  Inrumc.  1  ha-  <; 
know.pe,>«;ns  ...  anxious  t..  hav  th.ir  Dr.ss  Arcc/m-  them,  so  tohu  m  -JIo, 
aB to  convert  it  at  length  in,.,  th.-ir  ,Ho,.er  s,!!;  a.ul  thus  actually  to  i.com. 
the  DresH.  S..ch  a  ..ne,  (saf..li.'st  sp..ken  ..f  hy  tl.e  ,mUer  1  ..m<.un),  [  ••.on- 
sHler  as  hut  a  suit  of//..  Fh.eiy.  It  is  in.litrereut  whether  wo  ««y-U  be- 
comes He,  or,  lie  becoims  it. 

[28]  p.  34.  ,  "i, 
It  nii-'ht  bo  a  mean  of  ,,reventing  .nai.y  tn.hnpi.y  Marriape*.,  if  the 
V.mth  ot'both  m-xes  ha.1  it  early  impressed  on  their  inin.ls,  that  Ahmiape 
eon.m.'UHl  K>tween  Christians  is  u  true  a.ul  l«rteet  Sy...lH.l  or  Mystery ; 
,hal  is,  tl.e  aetuali/i..tJ  Faith  hein^'  sup,..«e.i  to  exist  in  the  Kec,e,ve,i|,  n 
is  an  outward  Siffn  ro-e»H'ntud  with  U.at  which  it  signiiie«,  or  a  hvin^  Part 
of  .hat,  the  whole  of  which  it  .•.!!. resents.  Mtu-iiage  thero.^ore,  ii.  the 
du  ,tian  sense  (Kphes  ans  v.  2!i-^«),  as  sy.r.l-olical  of  the  umon  of  the 
S.,ul  with  Christ  the  M-  .liato.-,  and  with  f-d  ti.rougl.  Chrwt,  w  ,«rfe.ctly 
^sa.rameM  onU.m,.ne,mu.  not  retai.v.l  hy  the  Rrfonn.d  Chu.cht^fi  as 
„„o  of  T..F  Sacra.uc.it.s,  for  two  r.-fisons;  first,  that  the  Sign  .«  not  distvir. 
live  of  the  Church  ..f(Jhrist,  and  the  Ordinance  not  pecuhnr  nor  own.« 
ius  oiif-'u.  to  the  Cosp..!  Dispensation;  secondly,  it  is  not  of  universal  obli- 


1 


NOTES. 


273 


iir  nioml  f»tliiign aiwi  our 
1  the  trutli  of  UiwMi  vicwM 
the  iM'uriiig  of  this  work 
it'iitly  oliviinis  in  llu;  sub 
ontriulisiinclion  taiinlit  to 
HI,  wliifh,  on  thiM  symlftn, 
n.— Am.  Ekitor.J 


I  iinqiiani. 

nisfriurmn   non  qtinTinir 

man,  No.  IV.  Man-Ji   2.^ 
iniiy  coiisiih  inv  •' l/it<'mry 

?<.  T.  <;. 


[J  ^vllrll^',  wliifh  not  only  to 

lll^llo!:i^*t,  ii|'l"''"'^  """■'' '''■"' 
lli<^  word,  Ihcui/u:.  1  lui'  (; 
fcumv  ihiMii,  HO  /otiw  in  -Ulo, 
mil  thus  HCliially  to  b^comt 
tiu-  ;i«ii/(r  I'liinoun),  f  con- 
■iitwlujtlicr  \vc   in\y-—hlie- 


r  inihnpity  Marriiipe?,  if  tlic 
thrir  minds,  tliat  Mtinrnfre 
.erii;<t  HymlKil  or  Mystery ; 
to  exist  in  tlio  RcceivcrH,  it 
I  it  sigiiiiiw),  or  a  living  Part 
Mtirriagf,  tlioro.*i)re,  in  the 
olicol  of  the  union  of  tlio 
througii  Christ,  ie  iwrfVctly 
liic.  Rofoniii'd  Cliuu-hefi  its 
that  th<!  Sign  is  not  distinr- 
ace  not  ]iccuiinr  nor  owinfj 
:,  it  is  not   of  univi'r!<nl  obli- 


irMiion,  not  n  TUfMiis  (if  Crfifi-  cnioiiitMl  mi  all  < 'hrisiinns.  In  oiIht  ami 
|iliiiiirr  words,  .Mani.i>.'c  docs  not  rontaiii  in  iiscif  an  ojh'ii  I'mll'SHioii  of 
rhrist,  and  it  is  not  a  Sai-nniiiMit  of  tlio  Chiii-ih,init  oidy  of  cfrlain  Imli- 
\idnal  ni'iiilii'i-s  ofiJK"  Cliiin-li.  It  is  ovidrnt,  howrvrr,  that  ni'itlicr  of 
ilnsi'  UraMinsallii't  or  dirninisli  the  rilii:iiiii.i  natino  ami  di'ilicativ'  liirfo 
of  till-  niania;;!-  Vow,  or  di'tnict  from  the  solemnity  ol'ilic  .VpoHtolic  Dee- 
laRition:  Tins  is  a  oiikat  iMvstkkv. 

TIm'  intiiist,  >vliicli  ihc  .State  has  in  the  npiirojiriatinn  of  one  Woman  to 
one  Man,  and  t4ie  eivil  olili^'aiions  therefrom  resnltinsr,  form  nii  altofrether 
distinet  eoiisideratioii.  When  I  meditate  on  the  words  of  the  Apos- 
tle, eonfn-nied  and  illustrated  as  they  an',  hy  so  many  harmonies  in 
the  S|)iritMal  Strncti.n- of  onr  proper  lluiiianity,  (in  ilie  ima^'e  of  (Jod, 
male  and  fema.le  ereaied  he  the  Man),  and  then  relli ct  how  little  elaim  so 
lar^'i!  n  nnndier  of  lemil  cohahitations  have?  to  the  nmiie  of  Christian 
Marriaffes— I  f  el  inelinei:  to  doiiht,  whether  the  plan  of  eelehratiii); 
Mar, i'ves  •..nivei-sally  by  the  eivil  ma;.'i.-lran',  in  the  (ii-st  iiistnnee,  and 
leiivinj;  the  rc/i/fioiM  Covenant,  ami  saeramenial  I'b'dpe  to  the  ideetion  of 
the  Tarties  themselves,  adopted  during  the  Repuhlie  in  England,  and  in 
our  own  times  hy  the  P'reneh  Legislature,  was  not  iVi  farl,  whatever  it 
might  he  in  intention,  reverentuil  to  Christianity.  At  all  events,  it  was 
their  own  aet  and  choice,  if  the  Parties  made  l»a<l  worse  hy  the  profiuiation 
of  uGo.spel  Mysteiy. 

[29]  p.  41. 

Whatever  is  compri/.ed  in  the  Chain  and  Mechanism  ofCntiaetind 
Kftect,  of  course  nirrs.tiUddl,  and  having  its  necessity  in  Home  other  thing, 
anteeedent  or  connnrent — this  is  said  to  he  .\*//i'rrt/ ;  and  the  Aggregato 
and  System  of  all  such  things  is  Natire.  It  is,  therefore,  a  contradiction 
in  terms  to  include  in  this  the  Free-will,  of  which  the  verbal  definition  is 
—that  which  orltpiutlcs  an  act  or  state  ofHeing.  In  this  sense  therefore, 
which  is  the  sense  of  St.  Paul,  and  in(b;eil  of  the  New  Testament  through- 
oiir.  Spiritual  and  .Supernatural  are  .synonymous. 

[The  (Eminent,  to  which  this  note  is  attached,  exhibits  in  jinrt  the  au- 
thor's views  oti  certain  subjects,  ■  liich  are  felt  and  aeknowli'dged  to  he  of 
the  nhiiost  importunco,and  at  the  same  time  ('xceedingly  difV.eult  of  expla- 
nation. Whether  there  he  an  essential  difl'erenci;  between  morahiy  an<l 
spiritual  n  ligioii — the  mode  of  transition  from  the  one  to  the  other — iho 
contradisti'.gnishing  character  of  the  will  a  siiiritnaland  above  nature — aiifl 
the  poi  sibility  of  such  a  coinmunion  and  eo-ageiiey  of  the  Divine  s|)int 
with  our  spirits,  as  shall  transform  them  into  tlic  Divine  image,  consistently 
with  the  idea  of  a  free  will  as  formed  by  the  reason,  are  undoubtedly  siili- 
jecls  deserving  and  rei|uiring  the  most  serious  and  pnilbund  n^flection. 
The  uinnner,  in  which  they  are  treated  in  this  work,  if  1  do  not  mititake, 

35 


274 


AllW    TO    RKl'LEfTION. 


will  III  IcnHt  lmv<!  tlio  Intcri'Mt  of  novelty  fur  int>Ht  of  im  rcmifrn,  mid  rmi 
liiinlly  fail  to  ^ivt>  tlicni  iiioio  s-ilisfnrlinn,  in  r<-f:iiril  to  »<oiii<'  itoiiitH,  ihiiii 
llui  iiiilliom  pciuially  nsorltd  to  uiiiotijf  iin  on  HiilijietH  of  tliiw  Hort.  It  will 
at  oiico  lit>  olivioiiH,  that  all  tlicNr  Niiliit'ctM  arc  Ix-rti  tirt'srntuil  to  us  in  n  far 
ilini'i-unt  |)oint  of  v'tf.rv  from  that,  in  wliicli  they  un-  niitl  must  bo  coiiii'iii- 
[flatctl  liy  tlio  (lis('i|i|i'!tt..'  I.ockf,  and  iIiohc  wlio,  Miili  lirown,  dyny  lo  man 
nny  imwcrs  ol  will,  whicli  arc  not  siiliji'dt^l  to  tho  law  of  nutiirr,  anil  in 
rUtdcd  in  ll)i;  nu'chniiicmof  ciuisi-  and  I'lli'i't.  'I'licditrci-cnc)' in  tlic  views 
I'xliiliited,  it  will  lie  xeen  a^aiii,  results  from  tlio  sumi:  fimilamental  |)rin- 
cijiles  of  |»liiloso|iliy,  wliieli  I  have  referred  to  in  former  notes,  anil  whieli 
it  will  1(0  ispeeially  ineumhcnt  on  the  reader  to  iinilerstand  iti  order  to  n 
full  a|i|irehension  of  ilu!  autlior's  meaning  here.  To  antieipale  the  most 
important  dilllrullies,  likely  lo  he  felt  hy  a  reader  uiiaeqiiainted  with  the 
Hyntom,  I  will  merely  «ihserve,  what  would  not  perhaps  he  learned  distinet- 
ly  from  the  previoiiH  jiartsof  th«!  work,  that  areordinj;  lo  the  author's  views 
And  use  of  laiipingi^  a  fact  may  ho  ahove  our  uiidei-standin^s,  which  i8  not 
iiiconsiHtent  with  reiuson,  and  which  reason  reiiuires  uh  to  helieve  ;  it  may 
Im!  inconceivahle  under  those  eonilitions,  which  limit  the  powers  of  con- 
ception ill  the  iinderstandiiiff,  nnd  yet  its  truth  ho  discovc^red  intuitively  hy 
iho  reawon  ;  it  inny  he  irrepresentahlc  under  the  forms  of  lime  and  Piiuee, 
i.  e.  pomelhiiifr,  of  which  neitherextension,  nor  place,  nor  the  aitrihulcs  of 
time,  aw  before  and  after,  can  be  preilicated,  and  yet  its  reality  force  itself  up- 
on our  conviction.  The  distinction  between  these  powers,  and  the  appropri- 
ate oiTices  of  each,  nro  pxjiiliited  by  the  author  in  a  suljui'ipient  part  of  iIk* 
Toliime;  but  if,  for  the  present,  what  hns  now  been  said  be  ndmitled,and 
tlic  definition  of  nature  given  in  hia  noto  recoffiii/ed,  the  nieuninfrof  tho 
Comment  will  lie  siifiieienlly  obvious,  and  itd  doctfines  seen  to  lie  at  least 
free  from  absurdity. 

But  ns  tlic  render  is  now  entorinp  tiiwn  those  views  of  the  will  ns  super 
natural,  and  of  iIh;  spiriluul  powers  of  man  which  constitute  the  ground 
work  of  the  system,  I  cannot  perhaps  aid  him  more  eHeciiially  than  by  re- 
ferring him,  either  for  his  present  or  future  convenience,  to  those  jians  of 
the  volume  where  they  ore  most  clearly  stated.  Ily  eom|mriiig  different 
passages  together,  one  unacquainted  with  the  system  and  the  meaning  of 
terms  will  gain  more  instruction  than  from  any  illusinitions  which  I  could 
furnish.  The  following  passages  have  occurred  to  me  as  liaving  a  more  or 
less  important  connexion  with  the  leading  principles  mentioned.  It  may 
not  be  expedient  to  luiticiiiute  tlie  author's  progress  by  reading  tlieni  all  in 
roniu'xion  with  this  (^omment,  but  they  may  be  conifiared  at  the  reader's 
option.     In  tlie  text  the   passages  will  be  found  at  pp.  H7 — 'M,  102 — 10.5, 

i;»-i;m,  i.-jq— 145,  i5i— is*;,  itio— kki,  ik{— ih4,  v.Ki—vM,  wr>—'iO(\, 

211 — 21.'<,  2n? — 24(».  Amoiigthe  notes,  the  most  imfiortnnt  in  thisconnex- 
ion,arc  the  .SOtli,  S.'ith,  (vlth,  CAith,  (!7tli,  r)nih,  and  7**lh.  Some  parts  of  the 
a)>ppn(lix,also,  will  be  found  lo  illustraletheauthor's  views  of  these  subjects. 


1  \ 


NOTES. 


275 


It  of  liH  rf-rnlfru,  niid  nm 

-ll    to    »<UIII<'     IMlllllH,  ihllll 

l<>rtH  of  tliiN  Kort.  It  \vill 
!  liri'st'iituil  to  IIS  in  n  fur 
'I'  niitl  must  Ix!  foiiti-iii- 
iili  Itrowii,  ilwiiy  ID  111:111 
;  law  (jf  iiiitiirr,  iiiiil  in 
11.'  (liircM'iiCf  ill  tlio  vifws 
siiiiii;  fuiulaiiii'iital  |)i'iii- 
liiriiuT  iiott's,  and  wliii'li 
iiulcrstanil  in  ortlt'r  to  n 

To  aniii'ipalc*  tlio  niont 
r  iinai'qiiainti'il  witli  llic 
liapslM;  IciimiMl  iliHtiiict- 
liiij;  to  tilt'  aiillior'H  views 
I'l'standiii^,  wliicli  M  not 
I'M  iiH  to  l)(;liovo  ;  it  may 
imit  tlu!  jiowiTs  of  con- 
disfov(Tt!(l  intuitively  liy 
forms  of  tiiiK^  and  Pjmer, 
irc,  nor  the  attriliutcs  of 

its  ri-ality  forrt-  itKcIf  u|i' 
HiwiTs,  and  the  appropri- 
a  subtM'fpK'nt  part  of  tlio 
'fii  said  bo  admitted,  and 
i/t>d,  tlio  ninaninfrof  tlio 
U'iiu>8  tKScn  to  Ih3  ut  lenint 

lows  of  thf!  will  as  Biipor- 
(-)i  ronstitiito  llir  {{round 
ire  fd'cctiiajly  than  by  rc- 
nicncc,  to  tliosc  ])ailH  of 
IJy  coinimriii^'  dift'cront 
■<t('iii  and  ilio  meaning;  of 
liiHtnitions  wliicli  I  rould 
o  iiie  as  having'  a  more  or 
pies  mt'iitioned.  It  may 
ss  by  reading  tlieni  all  in 
•om|>ar(Hl  at  the  reader's 
at  pj).  H7— !>ii,  l(«— 105, 

1X4,  i!>;{— i!t4,  aos— ym;, 

important  in  thisronnex- 
7'*lli.  Somr  parts  of  the 
I 's  views  of  these  suhjcrts. 


The  fnllowiiiir  is  inserted  Iwre  fiimi   ihe   rrieiid,  t<i|.  'M,  p.  W*i     KiH 
"The  word  Nnj^f"   has  been   iisc.l   in   iwo   seni-i-,    via  aelively   and  pas 
sively;  eiiirvelie  (:^-|bniiii  fornmns),  and  inaierial  (--.forina  formaiA).     In 
the  lir>t  sniHe  it  sipiilh*!  ihe  iiiMiird  principle  of  whatever  in  pipiisile  Jltr 
the  reality  of  a  ihinj.',  w  tnjilnit:  while  the    tji.nmr,  or    ( *eiitial  pn> 
pei1\,  sijfiiilies  ihe  inner  prineiple  of  all  that  ajipertaiits-  to  the  piiKmlnlUif  of 
;i  thinj;.     llenre,  in  ueeiinile  liinpiap',  we  say  the  nmniff  of  «  iiiatliematl- 
eal  eirele  or  other  (.'cometrical  li).nire,  not  the  nature  ;  Ux-aiwo  in  the  am- 
.(•piion  of  forms  purely  jreometrieal  there  is  no  expression  or  luiplittiilioa 
of  their  real  e.xihtenee.     In  the  seeond,or  nMiteriiil  sense,  of  the  word  NA- 
TUUF.,  we  mean  hy  it  the  sum  total  of  all  things,  tw  fariw  they  are  ohjecw 
iifourseiiws,  and  eonseinieiitly   of  possible  e>|»erienee— ilie  afrtfreffale  of 
plnenomriia,  whethere.xistinj;  for  our  outward  senses,  or  fl»r  our  inner  sense. 
The  doetrine  eoneerninR  iniiterial  nature  would  th<re)ore,(t)ie,  word  I'lty*- 
lolojry  beiii^'  ImiiIi  amhiffiious  in  itself,  and  already  otherwise  ajiiiropriated) 
be  more  jjroperly  enlitb'd  Plm-notneiiolofry,  distinguished  into  itstwojrmnd 
divisions,  Homiitolocy  and  Psyeho|o;.ry.  'I'he  dortrine  roiieernin^r  enerjretic 
nature  is  comprised  in  the  seiei>re  of  DYNAlMK'f ;  the  union  of  wliieh 
with  Plin-nomenolofry,  nnd  the  alliaiiee  of  Isnh  with  the.  srieiires  of  tho 
Possible,  or  of  the    Coni-eivable,  viz.  Loj^ie  and  Mutlieiiiati<*i,  ronslituUi 
NATIKAL  riULOSOl'IiV."— Am.  En-l 

[30]  p.  41. 

Homo  distant  and  faint  simililxule  of  this,  that  merely  iw  a  similliudo 
nmy  bo  inimeently  u.sed  to  ipiiet  the  Taney,  provided  it  bo  not  imposed 
on  tho  understaiidi'i^  as  an  analopoiid  faet  or  iw  identieal  in  kind,  is 
presented  to  us  in  the  power  of  the  Miii.'iie|  to  awn xen  and  htreii>,'lhen  the 
inauiietir  jxiwer  in  a  .'wir  of  Inn,  and  (in  the  iiuiuiieo  of  the  compound 
nin4;nei )  aetini,'  in  und  \.ith  .he  'after. 

I'M]  p.  '15. 

"Tho  River  windeth  at  his  own  sweet  Will." 

If'urilsworlh's  ar<iuisHe,  Sonnet  mi  liistmimln-hritlfre  at  Sun-rUe. 

Hilt  who  does  not  see  that  here  the  ]>oetie  rliarm  arises  from  the  known 
nnd  felt  Imprnprkly  of  the  expression,  in  tlio  toehnietil  sense  of  tlie  word 
impropruli/,  anionfj  tjiamniarians : 

[32]  p.  53. 

One  of  the  numerous  proofs  a>;ainst  those  who  with  a  strniiHe  inroii- 
.oisteney  hold  the  Old  Testament  to  have  been  la^pired  ihroiighouf,  and 
yet  deny  that  the  doctrine  of  a  future  stale  is  taught  tliwrfui. 


I 


!»7r. 


AIDS    TO    REri.KfTION. 


[3:}  I  p.  57. 

[Tlio  fi  (III  in  ill},'  !■»  ilm  pnHwifif  n  llrrtd  to  in  tlio  Oimi'mrm.—  Av.  Kn] 
I  urn  liiMily  |Mrsiiu(ltil,  that  im  (liniiiiir  was  iivrr  v,  iilcly  ilil]u''t  il  amoiif,' 
\iirious  nalioM.-i  ilii<ni;,'li  Kricciwivc  njics,  and  iiiiilcr  iliHrnMit  n'lif;iiiii« 
(miii'Ii  as  is  till'  iliictrlnx  of  <iri;,'iiial  hiti,  iiiiil  rrili'inplinn,  llmsc  fMiiitaincn- 
tal  aHitlcM  of  every  kimwii  relijj;i(iii  iinifesisin^'  to  !«;  revealeil)  svliieli  is 
iiDt  fuuiiileil  eillier  ill  tilt!  iiatiiri!  oriiiiiiKs  or  in  tlio  iiei-etisilicH  iif  (Hir  na- 
ture. In  llie  lMii;,'iiii>,'e  of  the  schools,  it  earries  with  it  iircsiiniptivc!  evi- 
dence, that  it  is  either  ohjicttvili/  ur sulijiitlvity  true.  Ami  the  nion;  Klrun^'e 
and  contradictory  such  a  doclrino  iiiny  a|»|>ear  to  llii!  understanding:,  oi 
ilisnirsive  faculty,  llu'  »troni,'.r  in  tin'  presuniiition  in  its  favour :  for  wiiaiever 
NHtirists  may  say,  and  sciohslH  inia;,'iiie,  the  liuiimn  iiiiiid  liaM  no  pri'di 
lection  for  alisurdity.  I  do  not  liowever  mean,  that  such  u  docirine 
xhall  1)0  always  the  best  j)ossihl  >.  reprefleiitnlion  of  the  truth,  on  whidi 
it  in  founded,  for  tli<!  fanif  Itody  easts  stnuiKily  diirereiit  .shadows  in 
difleroiil  places  and  dilT^riMit  de>.'rees  of  Ii),'ht ;  hut  thnt  it  always  does 
hhadow  out  Swine  such  iriilh  and  derives  its  influence  over  oiir  tiiith  from 
«)Ur  olwciiro  perception  of  that  truth.  Via,  oven  where  the;  person  him- 
8elf  attrilmteshis  lieliefof  it  to  tin;  miracles,  with  which  it  was  announced 
hy  till!  founder  of  his  relij'ion. 

It  is  a  fitroiij;  presuinplive  jiroof  airainst  materialisui,  that  there  does 
not  exist  a  lan^nia^e  on  eanli,  lioin  the  riidt.'st  to  the  most  relined,  in 
which  a  materialist  can  talk  for  fivu  minutes  lo}(eiher,  without  involving 
sonio  ronlradiction  in  Irniis  to  his  own  systein.  Ohjntioii.  Will  not  tliix 
njiply  eipially  to  lliii  astronomer:'  Newton,  no  douhi,  itilked  of  the  siin'a 
rising  and  wttin^j,  just  like  other  men.  What  ("hould  wo  think  of  tin; 
co\conil),wh<>  hIiouIiI  havi^  oliji.-cted  to  him,  that  he  rontradicted  his  own 
nvstem?  ^/»wf(i(;-.— No!  it  ('  .es  not  apply  e(|ually  ;  Hay  rather,  it  is  utter- 
ly inupplicalile  lo  the  astronomer  and  natural  ptiilosophe-r.  For  his  jthi- 
logophic,  and  his  ordinary  lan;:iiaj.'e  sjieak  :pf  two  ipiite  ilifU-rent  tiiing.s, 
hotli  ot' which  are  i.'i|iially  trill.-.  In  his  ordinary  lan^uaf;o  lie  rcfem  ton 
/>((•/ of  appearance,  lo  a  plaenoinenon  comiiion  and  necessary  to  all /ler- 
holiH  in  a  ^'iveii  sinialioii:  in  his  scieiitilic  laiii.>ua;.'e  he  di'termines  that  one 
position,  fifjiire,  \c.  which  heing  supposed,  th«  appearance  in  question 
would  he  the  necessary  result,  and  all  appearances  in  all  situations  may 
he  (lemonMralily  foretold.  I,et  alinily  he  sus|iended  in  the  air,  and  strong- 
ly illiimiiiated.  What  flfrure  is  here  ?  A  tiiaiifrle.  JJiit  what  here  :  A 
trapezium,.. ..and  so  on.  The  same  cpieslion  put  to  twenty  men,  in  twenty 
diti'ercnl  positions  and  distances,  would  receive  twenty  ditlerent  answers; 
and  each  would  he  a  true  answer.  Hut  what  is  that  one  fiffure,  which 
liein^  so  plai.'ed,  all  ihese  liicis  of  appearance  nnist  result,  according  to  the 
law  of  perspective  .'....Aye  !  this  is  a  difrereni  i|uestion,....thiH  iaa  new  siih- 
p'ct.  The  words,  which  answer  this,  would  Ijc  ah&ujtl,  if  iibud  in  reply  to 
the  Ibiiiii  r. 


I   ; 


\. 


NOTK8. 


'277 


!io  Oiiiirmrm. —  \v.  Kn.) 
fvr  V.  iilcly  (lid'iiM  il  ■•iinoip;,' 
iiiilir  ililli'i'iMii  ri'ligiiiii-' 
'iii|iliiiii,  lliiiHc  rMtiiliiincii- 
ti>  1h;  ri'vi'iilfd)  vvliirji  \n 
tlio  rif'('i't>i4iti(!H  iif  riiir  nii- 
I  «itli  it  iii't'.Hiiinptivi!  fvi- 
(!.  Ami  tlic  niori.'  titruii/;<^ 
to  thi^  uiKliTstaiiiliiiJi,',  oi 
in  ilfifiiv(iiii:for  wliatcver 
iiimii  iiiIimI  liitd  no  pri'ili 
in,  that  c<ucli  u  iloctrinc 
1  <if  tlir  tnitli,  on  wliiili 
fly  ilil)'fn.>nt  .nIuuIow8  in 
;  l)iit  timt  it  aluay.t  docs 
icncr  i>vt  r  <Mir  tiiitli  froni 
n  where  the  iicivon  him- 
which  it  wuB  annuinii'ed 

rrialisui,  that  lliero  >U>vn 

t(i  the  niiiist   I'elineil,  in 

i^'lher,  without  involving' 

Ohjtitioii.    Will  not  tliif* 

oiilii,   lujkeii  oi'  th(^  fun'a 

(•lioulil    we  think  of  ilii: 

he  eoiitrailiett'd  his  own 

lly  ;  Hay  rnthor,  it  is  utter- 

liioHoplier.      For  hia  jijii- 

iVo  ijuite  ililU-reiit  things, 

lanjfua^o  iic  rcfeix  to  a 

and  necessniy  to  all  jier- 

V,  he  di.'tennines  that  one, 

apjiearanre  in  qiieMiou 

lUiecfi  in  ail  situations  niny 

led  in  the  air,  and  sirnng- 

le.     IJiit    what  here  ?     A 

to  twenty  men,  in  twenty 

twenty  ditlerent  answers; 

is  thai  one  (ijrnre,  \shirh 

<t  result,  aecordiiif;  to  the 

'stion,....thiH  is  a  new  siih- 

ihbiud,  if  iifeud  in  reply  to 


'Dims,  the  Inngnajre  of  tho  Kcriptines  on  natural  ohjertH  is  lu-t  i-irietly  phi 
loHMphieal  an  that  of  the  Newtonian  sysieni.  Teiliaps,  nioro  so.  Kor  it  is 
not  only  e(|tially  true,  hut  it  i«  univei-Mtil  nnionu  inankind,  and  unehanjre- 
ahle.  it  desenhes  fiii'ts  of  rt/»/infmiire.  And  what  other  lnn(iuaire  would 
have  lieeii  eonsisleiit  willi  the  divine  windoni  r  Th"  iiifpiied  wiiirrs  must 
have  liorroweH  their  lenninolof.'y,  tiither  from  tlie  criidi!  and  itiisiaken  ]thi- 
jriscphy  of  their  own  tiint's,  and  ho  have  sani'tilied  Miid  perpetuated  false- 
hood, unintelligililc!  meantime  to  all  hut  one  in  ten  thousand  ;  or  tlu'y  iniwt 
have  antieijiated  tlie  terminolo;ry  of  llio  true  system,  without  any  ri'Vela- 
tion  of  ihe  system  itself,  and  so  have  heeomo  unintelli-rilile  to  all  men  ;  or 
lastly,  they  must  havo  revealed  the  system  itself,  and  thu.sliavo  lell  nothing 
(lirtlietixereise,  developoinnnt,  or  reward  of  tlio  human  imilerstanding,  in- 
ftoad  of  teaehing  that  moral  knowh'dge,  and  enforcing  those  soeial  and  ci- 
vic virtues,  out  of  whieh  the  arts  andseiencert  will  spring  up  in  due  time,  and 
of  their  own  accord.  Hut  nothing  of  this  apjilies  to  th(!  mateiinlist ;  he  re- 
fers to  the  very  same  ficts,  which  tin"  common  language  of  mankind  !«pe.akH 
of:  and  these  too  an;  facts,  that  have  their  soli' and  iMitire  lieiiig  in  our  own 
consciousness;  facts,  as  to  which  mur.  and  roiisciic  are,  identical.  Now, 
whatever  is  common  to  all  langiiagos,  in  all  rlimates,  at  all  time.-,  and  in  all 
titagcH  of  civilizaiioii,  must  in,'  the  Ivxpoiient  and  ( 'onsei|ueiil  of  the  common 
consciousness  of  man,  as  man.  Whatever  contradicts  this  universal  lan- 
giiJige,  lliert'lore,  contradicts  the  universal  coiiscioiisnenH ;  and  tlii^  tiictw  in 
i|iieMtion  wihsisting  e.\cliisively  in  consciousness,  wliatever  contradici.s  the 
coiisciotisiiie.ss,  contradicts  the  fact. 

[31]  p.  58. 

'rechnical  phraoen  of  an  ohsoleto  System  will  yet  retain  their  places,  nay 
ac<|uire  universal  currency,  and  lircoine  sterling  in  the  language,  when 
they  at  once  represent  the  feelings,  and  gi\c  an  apparent  sohilion  of  them 
hy  visual  images  easily  m.'iiiaged  liy  ilie  l''ancy.  Such  are  many  terms 
and  phrases  from  the  Humoral  /'/n/.9m/og-//  long  exjijoded,  yet  ure  far  more 
popular  than  luiy  description  v^■ould  lie  Ironi  the  Theory  that  has  tiiken  its 
[ilace. 

[35]  p.  G2. 

In  check  of  fanatical  preiensions,  it  is  expedient  to  eonlino  the  term  mi- 
riicidotui,  to  eases  when!  the  .SV»AT,sare  a|)|iealeil  to,  in  proof  of  soiiielhiiig 
that  transcends,  or  eaiinoi  lie  a  part  of,  the  l'].\iierieiico  derived  from  the 
Senses. 

f3()]  p.  02. 
l*'or  let  It  not  heforifoKen,  lliat  Morality,  as  ilistingiiislied  lioin  rriideiice 


I':' 

m 


I 


278 


AIDS    TO    UKi'LECTION'. 


iiiiplyliij?  (it  inntters  not  iiiidtT  wliai  iintno,  wlicilier  of  Honour,  or  Duty. 
or  ('oiiscicncc,  still,  1  stiy,  iiii|>lyii)(.'),  ami  Imuft  grounded  in,  im  nwo  of  the 
InviHililt;  and  a  ('onfidt'iicc  tlicriun  beyond  (nayorcasionally  in  npiiurcnt 
I'oiiiradiction  t<))  the  inductions  of  outward  Ex[H;riciR'e,  in  cBsi-ntiully  ruli- 
friouH. 
[Soo  nolo  23.— Am.  Ed.] 

[37]  p.  73. 
Kco  IIuluT  on  IW-8,  and  on  ants. 

[Tho  mcaninjr  of  Homo  j)art  of  this  Comment  will  Ito  rendered  nioro 
clear  liy  referring  to  ilio  jiiussugo  of  tlio  work  in  i>.  151 — 154. — Am.  Ed.] 

[38]  p.  75. 

About  the  end  of  tho  Rame  year  (cays  Kulm),  another  of  these  Animals 
(Mephitirt  Americuna)  crept  into  ouri'cllar;  but  did  notexhale  tho  smallest 
«ccnt,  becnu.li'  it  was  not  dislwhed.  Jl  fimlxsh  old  IVnman,  however,  who  per- 
viivrd  it  (il  nVf^ld,  hy  llir  sliinhitr,  U'ul  tliouffid,  I  suppose,  that  it  would  set  the 
world  on  Jin;  killed  it :  and  at  that  moment  its  stench  heirnn  to  spread. 

We  reconiniend  this  anecdote  to  the  consideration  of  sundry  old  Wo- 
men, on  this  side  of  the  Atlantic,  who,  though  they  do  not  wear  the  ap- 
propriate garuKUit,  are  worthy  to  sit  in  their  eomniittee-room,  like  Iticker- 
HtaiY  in  UK!  Tutler,  under  Uie  cunopy  of  their  Gnmdum's  Hooi)-pt'tticout. 

[39]  p.  76. 

To  tho  same  pnr]H)!Jo  are  the,  two  following  sinitcnces  from  Hilary : 

I'/tinni  <j[tia^  pro  Religione.  dicimus,  cum  grundi  melu  et  disci[)lin!i  dicerc 
debemus. — llilariiis  ile  Trinit.     Lib.  7. 

Non  lleliclus  est  hominmti  eloijuiis  dc  Dei  rebus  aliu.s  <niam  Dei  Bcnno. 
IdiMii. 

The  latter,  however,  must  be  taken  with  certain  (Qualifications  ami  flx- 
ceptioi's:  nn  whni  any  two  or  more  Tt-xts  artMii  apparent  contradiction, 
and  it  is  required  to  state  n  truth  that  comprehends  and  reconciles  both, 
and  which,  of  course,  cannot  be  expressed  in  th(!  words  of  either.  Ex.  gr. 
the  fdial  subordinatioti  (My  Father  is  greater  thtm  I),  in  the  eciual  Doily  (Mi/ 
Father  and  I  are  one). 

[40]  p.  82. 

MtMioi.1,  tho  New  Testament  word,  which  we  render  by  Repentance, 
enmpntindod  of /itrn,  trans,  and  vni,  mens,  the  .-Spirit,  or  practical  Ksnson. 

[-11]  p.  83. 
May  1  without  otVencc  be  pcrmittt;d  to  record  the  tery  appiopriule  title. 


Iinr  of  IIoiH)ur,  or  Duly. 
Diindvd  in,  im  nwc  of  tht- 
orrnsioiuilly  in  nppurcnt 
riciice,  is  eBseiitiully  rfli- 


I  will  1(0  rcnilerotl  more 
K  151— 154.— Am.  El).] 


Jiotlicr  of  thoHo  Aninmls 
(1  not  exhalo  tho  HinuUest 
tyimimi,  however,  ti'ho  per- 
tpose,  that  it  would  set  the 
h  hrirnn  to  spread. 
ntion  of  sundry  old  Wo- 
llicy  do  not  wear  tin;  ap- 
niiih'o-rooni,  lik<!  IVu'ker- 
jiduiu'cj  Hoop-petticoat. 


ntenceH  from  llilarj' : 
rnolu  «!t  disriplina  dirorc 

iiH  fdiuH  <(uam  ik'i  Hcnno. 

id  (^ludificalionn  iiml  flx- 
I  nppartMit  contradiction, 
•nd.H  and  rccoiu'llrs  both, 
!  word.H  of  cither.  Kx.  frr. 
f),  ill  the  oipiul  Doily  {.V/y 


0  render  hy  Repentance, 
if,  or  prnctical  Reason. 


the  \ery  appiopriiile  title. 


NOTES. 


179 


with  which  n  rtom  lliiinnrist  lettfred  n  collection  of  Uiiitarinn  'IVacfH  ?— 
"  Salvuiioii  mudo  easy ;  or,  Every  Man  his  own  Redeemer." 

[42]  p.  88. 

On  thin  jjrincijilo  aloiio  is  it  posxihio  to  jiixtify  capital,  or  iffnominimis 
I'lminhmentH  (or  indeed  ony  punishment  not  lmviiif»  tho  rtiformation  of 
the  ('riininal,  as  one  of  itti  ohject.^).  Such  Punishments,  like  those  in- 
flicted on  Suicides,  must  1h!  regarded  as  ;)os</i»moi/,t;  tiie  willfid  extiiic- 
lioii  of  lh((  moral  and  personal  Life  .heiiif.',  for  the  pin'pos(>«  of  punitive 
Justice,  e(|uivalent  to  a  wilful  destruction  of  the  natund  Life.  If  the  spv-ecli 
of  Jiid|;e  Ruriiet  to  the  Home-stealer  (Yon  are  not  hanped  for  fitcalinf;  a 
Horse  ;  lint,  that  Iforses  may  not  he  stolen)  can  he  vindicated  at  nil,  it 
must  be  on  this  principle  ;  and  not  on  the  all-unsettling  eclieme  of  Kr]>€- 
(lience,  which  i.s  tho  anarchy  of  Morals. 

[Fully  und  strongly  as  1  am  convinced  of  the  impoiianco  and  the  trntli 
of  the  distinctions  made,  and  tiie  doctrines  taught,  in  this  I'reliininary  to 
A|ihorismH  on  Spiritual  R(.'ligion,  I  shall  not  attempt  to  add  any  thing  to 
llie  distinctness  or  conclusiveness,  with  which  they  ur«',  stated  hy  the  au- 
thor. I  will  venturo  how<!V(!r  in  his  hehalf  to  solicit  the  readers  of  the 
work  and  especially  those,  who  have  received  their  notions  of  the  will 
from  Edwards  or  Iroiii  Brown,  to  give  tiiis  and  the  other  pa.ssagos  referred 
it>  ill  note  2!tth,  a  candid  and  studious  attention.  The  relation  of  the  will 
Id  the  r<^a.son  and  conscienco  will  he  foiuid  cvliihited  more  fully  in  oilier 
puns  of  tho  work. — Am.  Ed.] 

[43]  p.  98. 

[The  distinguishing  character,  and  the  ajipropriatc  functions  of  Riui&on, 
in  the  sense  in  which  it  is  used  by  the  author,  will  he  found  pp.  13(i-13!l- 
141-14.5,  and  in  the  Sihh  note.  Its  authority  in  relation  to  mutters  of  faith 
in  more  fully  stated  in  subsequent  parts  of  the  work.  The  following  may 
he  referred  "to  among  others,  pp.  108-120,  i;i2-134, 15)2-194,  204-a0(i,  and 
the  appendix  to  the  fii-st  Lay  Sermon  republished  at  the  end  of  this  Vol- 
ume. This  is  a  subject  much  talked  of  among  speculative  theologians  and 
religious  writers  of  every  class,  yet  how  stddoin  with  any  definite  and  sat- 
isfactory result.  A  critical  analysis  of  our  cognitive  faculties,  and  of  the 
subjective  grounds  of  fiiitli  in  the  liuinau  mind,  is  obviously  the  oidy 
method  of  arriving  at  fixed  and  nitiimal  conclusions  resjtectiiig  it;  and  1 
speak  with  confidence  in  saying,  that  u  carefiil  study  of  the  passages  in 
this  work  referred  to  above,  luid  a  dear  apprehension  of  the  distinction 
pointed  out  between  the  miderstanding  and  tho  reason,  and  of  the  distinct 
oflices  of  the  latter,  as  speeitlative,  and  as  practical  reason,  will  do  more  to 
solve  the  (iitliculties  of  the  student  on  matters  of  this  sort,  than  any  or  idl 
other  discussions  of  the  subjei-t,  which  he  will  be   likely  to  meet  wiili  in 


f 


I 


1,1' 


2Hi) 


AIDS    TO    REFJ-KCTION. 


the  llii^'lisli  Lnnirimfro.    In  rvgaid  to  the  use  of  teriris  here  it  in  ileaminR 
111'  iciriiiiU,  tliiit  llci.ry  MiHT,  one  of  tlie  iiioMt  loiu-ii<;(l  uiul  profound  plii- 
loso|i|i('i>i  of  till'  most  |iliiloso|)liic)il  ap',  has  c  i.jiloyed   the   word  reuMin 
U>'arlv  in  the  .-iuiK!  sense   as  that,  in  whicli  it   is  used  Ity  (Jolerid^re.    Tiiis 
appears  from  the  extraels  lieliin;  iind  after  th<!  Aphorism,  witli  wliich   lliis 
note  is  eonneeted,  and  still  more  elearly  from  "the  Preface  jreneral"  to  his 
riiilosopliical  Works.    "Take  away  REA.SON,"  he  remarks,  "and  idl  re- 
li;;)ons  are  alike  true  ;  as  tlie  liglU  heing  removed  all  tilings  are  of  one  col- 
our."    For  otiier  extracts  see  note  ."iOth.  I  might  reli;r  to  the  works  of  this 
author  for  cxanipli\s  of  a  use  very  similm'  to  that  adojucd  hy  Coleridge  in 
regaril  to  the  meaning  assigned  to  many  other  uni)ortimt  words  hesidcs 
tJK^  one  mentioned,  as  seiise,  uiukrstandiiif^,  iwtion,  perception,  conception, 
iilra,  svhjai,  object,  &.i:    To  those,   who  are  not  convuiced  tliat  all  true 
l)hilosopliy  is  to  Im!  found  in  the  writers  of  the  last  century,  and  are  fond 
of  seeking  it  in  the  forgotten   folios  of  a  more  ancient  date,  the  works  of 
this  author  will  aftord  lioth  instruction  and  annisement.    The  axioms  laid 
down  in  the  commencement  of  his  treatise  on  the  Immortality  of  the  Soul, 
and  the  first  Hook  of  his  "Antidote  against  Atheism,"  are  evidence  of  pro- 
found iihilosojdiical  uisight  into  tlie  laws  of  the  lioman  nniid  and  the 
grounds  of  our  knowledge.    The  following  remarks  respecting  the  man- 
ner, in  which  his  works  should  he  read,  I  could  wish  the  reader  to  apply 
to  the  present  work.    "If  any,"  he  says,  "expect  or  desire  any  general  in- 
struction or  j)reparation  for  the  inorc!  profitably  perusing  of  these  my  wri- 
tings, I  must  i)rof«ss,  that  I  can  give  none  that  is  peculiar  to  them,  but 
what  will  fit  all  writings  that  are  writ  with  FREEDOM  and  REASON. 
And  this  one  royal  nile  I  would  recommend  for  all,  vot  to  jtulge  of  the 
tnilli  of  am/  proposition  till  lee  have  a  settled  and  determinate  apprehension  of 
the  terms  thereof.    Which  law,  though  it  he  so  necessary  and  inihspensalile, 
yet  there  is  none  so  frequently  hroken  as  it  is :  the  effect  whereof  is  tliose 
many  heaps  of  voluminous  writings,  and  inejit  ojipositions  and  controver- 
sies that  till  the  world.    Which  w(!re  impo*sihle  to  he,  if  men  had  not  got 
a  lialtit  of  fluttering  mere  words  against  one  another,  witliout  taking  no- 
tice of  any  diterininate  sense,  and  so  did  fight  as  it  were  with  so  many 
Hercules'  cliihs  made  of  piwtelioiird,  which  cause  a  great  sound,  hut  do  no 
fxecufion  towards  the  ending  of  disputes.    See  note  58.    The  following 
on  the  suliject  of  the  Aphorism  is  from  the  Friend,  vol.  3.  pp.  103-10(j.— 
Am.  Eb.] 

"We  have  tlie  highest  possible  authority,  that  of  Scripture  itself,  to  jiis- 
tity  lis  in  putting  the  tpiestion :  Whether  miracles  can,  of  themselves, 
work  a  true  conviction  in  the  mind  ?  Tliere  are  spiritual  truths  which  must 
derive  their  evidence  from  within,  which  whoever  rejects,  "neither  will  lie 
believe  though  a  man  were  to  ii.«e  from  the  dead"  to  confirm  tliein.  And 
under  the  Mosaic  law  a  miracle  in  attestuiion  of  a  liilse  doctrine  subjected 
the  miracle -worker  lo  death:  whether  really  or  only  seemingly  suiiemut- 


1] 


i 

d 


NOTES. 


:vSi 


teriris  fiere  it  ih  ilcaorving 
uui'ikhI  uiul  profound  plii- 
ijiloyed   tlio   word  rea.-^oii 
used  l»y  (Jolerid^ro.    Tliis 
phori.sin,  witli  wliicli   lliin 
lie  Preface  f^eiicrul"  to  liin 
,"  lie  ri'iiiiuks,  "and  idl  ro- 
il all  tilings  arc  of  one  col- 
.  refer  to  the  works  of  this 
It  adoi)ted  by  Coleridge  in 
r  important  wonls  besides 
ion,  perception,  coticeplion, 
ot  conv'uiced  tJiat  all  true 
last  centuiy,  and  are  fond 
aneient  date,  the  works  of 
seinent.    The  axioms  laid 
e  Immortality  of  the  Soul, 
iisni,"  are  evidence  of  pro- 
tho  hiunaii  mind  and  the 
narks  respecting  the  man- 
1  wish  the  reader  to  apply 
ct  or  desire  any  general  in- 
penising  of  these  my  wri- 
nt  ia  peculiar  to  them,  but 
lEEDOM  and  REASON. 
for  all,  vol  to  jmlge  of  the 
delerminate  apprehension  of 
jcessary  and  indispensable, 
the  effect  whereof  is  tliose 
oppositions  and  controver- 
e  to  be,  if  men  had  not  got 
lother,  witliout  taking  no- 
it  as  it  were  with  so  many 
sc  a  great  sound,  but  do  no 
e  note  58.    The  following 
lend,  vol.  3.  pp.  103-10(i.— 


iiral,  makes  no  diflerencc  in  the  present  argument,  its  power  of  convin- 
cing, wlintcviT  that  power  may  be,  wlictlier  groat  or  f;niall,  depending  on 
the  fulness  of  the  belief  in  its  miraculous  nature.  Est  quibus  esse  vide- 
tiir.  Or  rather,  that  I  may  express  the  same  position  in  a  form  less  likely 
to  oflcjid,  is  not  a  true  efficient  convi(!tion  of  a  moral  truth,  is  not  "  the 
creating  of  n  new  heart,"  which  collects  the  energies  of  a  man's  whole 
being  in  tiie  focus  of  the  conscience,  the  ono  essential  miracle,  tlio  same 
and  of  the  same  evidence  to  the  ignorant  and  the  learned,  which  no  sujie- 
rior  skill  can  counterfeit,  human  or  dn;moniacal  ?  Is  it  not  emphatically 
lliat  leading  of  the  Father,  without  which  no  man  can  come  to  Christ? 
Is  it  not  that  implic.ition  of  doctrine  in  the  miracle,  and  of  miracle  in  \\\v, 
doctrine,  which  is  the  bridge  of  communication  between  the  senses  and 
the  soul  ?  That  predisposing  warmth  that  rendcra  the  understanding  sus- 
ceptible of  the  siiecific  impression  from  the  historic,  and  from  all  other 
outward,  seals  of  testimony  ?  Is  not  this  tise  one  infallible  criterion  of 
miracles,  by  which  n  man  can  know  whether  they  be  of  (Jod  ?  The  ab- 
liniTonce  in  which  the  ninrt  savage  or  barbarous  tribes  hold  witchcraft,  in 
which  however  their  belief  is  so  intense*  as  even  to  control  the  springs  of 
lif!', — is  not  this  abhorrence  of  witchcraft  under  so  full  a  conviction  of  Its 
reality  a  proof,  how  little  of  divine,  how  little  fitting  to  our  nature,  a  mir- 
acle is,  when  insulated  from  spiritual  truths,  and  disconnected  from  reli- 
gion as  its  end  ?  What  then  can  we  think  of  a  theological  thcoiy,  wliich 
adojiting  ..  sclienio  of  prudential  legality,  common  to  it  with  "the  sty  of 
Kjiicurus"  as  fiir  at  least  as  the  springs  of  moral  action  are  concerned, 
makes  its  whole  religion  consist  in  the  belief  of  miracles  !  As  well  might 
tlie  poor  African  jirepare  for  himself  a  fetisch  by  plucking  out  the  eyes 
from  the  eagle  or  the  lynx,  and  enshrining  the  same,  worship  in  iliein  tho 
jiower  of  virion.  As  the  tenet  of  jirofi'ssed  Christians  (I  sjioak  of  the  prin- 
ciple, not  of  the  men,  whose  hearts  will  always  more  or  less  eorroct  the  er- 
rors of  tlu>ir  tmderstandings)  it  ia  even  more  absurd,  and  the  [iretcxt  for 
such  a  religion  more  inconsistent  thtuitht;  religion  itscdf.  For  they  profess 
to  derive  from  it  tlnir  whole  faith  in  that  futurity,  which  if  tJiey  had  not 
previously  believed  on  the  evidence  of  their  own  consciences,  of  Moses 
and  the  Prophets,  they  are  assured  by  the  great  Founder  and  Object  of 
(Christianity,  that  neither  will  they  believe  it,  in  any  spiritual  and  profitable 
sense,  tliougli  a  man  shoidd  rise  from  the  dead."  »/ 


i 


It  of  .Scripture  itself,  to  jiis- 
racles  can,  of  themselves, 
I  spiritual  truths  which  must 
ver  rejects,  "neither  will  he 
ad"  to  confirm  them.  And 
if  a  liilsi!  doctrine  subjected 
r  only  seemingly  supernut- 


[44]  p.  100. 

The  very  marked,  poji'/iwr  ns  well  as  comparative,  magnitude  and  promi- 
nence of  the  Bump,  entitled  Uenevolence  (see  ^urzheini's  Map  of  the 


*\  refer  the  reader  to  Ilearne's  Travels  among  the  Coi>per  Indians,  and 
to  l$r>an  I'^dwards'  account  of  the  Oby  in  the  West  indies,  grounded  on 
judicial  dociuncntis  and  personal  observation. 

3G 


'ft  ' 

■J.f 

n 

?! 


282  AIDM  TO    nrFI.ECTION. 

Unman  Skitil,  on  tho  )i<'ml  of  tlio  Into  Mr.  John  Tliurtcl,  !ins  wofiilly  \iii- 
wttlcd  the  railliof  many  nrdrnt  I'lircnnlopstf,  and  Wrcnpllu-ncd  tin-  prc- 
vion*  donl)ts  nf  nslill  p-fntrr  nnnilior  into  utlrr  disliolicf.  On  siy  mind 
tlii.s  lUct  (for  a  fact  it  is)  prodnri'd  the  din-rt  rontrarv  effect ;  and  inriiiicd 
ni("  to  sns[MM't,  for  the  first  tiinf,  tliat  tlioro  may  he  some  truth  in  lh(! 
Spnr/hciinian  Schemo.  Whether  fiitnre  Craniolojrists  may  not  see  cause 
to  nrtr-)iantf  this  and  one  or  two  otlier  of  tliese  convex  f;nninons,  is  qiiitc! 
a  dilfirent  question.  At  j)it)Kent,  and  acconhn^  to  the  )>!•(  sent  use  of 
words,  any  such  elian^e  wonhl  be  jtreniatm'o  :  mid  wc  nnist  he  content  to 
sav,  that  Mr.  TiaiiKdV  IJenevoIenco  was  insutliciently  modified  by  tiie  nn- 
protnisive  aJid  iinindicated  Convohites  of  ilie  Brain,  that  secrete  lioiiesty 
and  coniinon-sense.  The  or;.'an  of  Desiruetiveness  was  indirectly  poltu- 
zwkd  hy  tho  ahsencc  or  imperfect  (U'velopemeiit  of  the  Giaiula  of  Retuson 
and  Uonsoiciicc,  in  this  "  unfortunate  Gentknutn ."' 

[45]  p.  lOG. 

[ThoBO  who  nro  disposed  to  defend  the  doetrines  of  Edwards  on  the 
Ptihject  of  U>c  Will,  ore  reciuested,  hefore  they  take  offence  nt  tho  lanjtnago 
of  this  jiassafte,  to  n^itenise  the  Preliminary  remarks,  p.  87 — 1*2,  and  can- 
didly to  examine,  in  connexion  with  it,  the  author's  views  of  original  sin, 
liepinninfr  at  p.  Vt8,  beinp  careful  to  obtain  "n  settled  and  detenninale  ap- 
prehension" ot  the  several  important  terins  madt;  use  of.  Tho  Will,  ac- 
eordinj,'  to  Edwards,  "is  as  the  greatest  ajiparent  good  is."  Tho  strongest 
motive  in  the  view  of  the  understanding  detei'miiKis  the  Will. — Hut  tho 
motive  again,  or  the  greatest  a])imreiit  good,  is  us  the  man  is.  The  man 
makes  the  motive.  One  man  finds  a  motive  to  sin,  where  anotJier  would 
find  the  strongest  incitement  to  virttic.  The  determining  jmwer  or  cause, 
th<'n,  is  in  the  man,  and,  keeping  in  view  the  distinction  lictween  nature 
and  will,  the  important  question  is,  whether  this  power  or  determining  cause 
be  in  his  nature  or  in  his  will.  If  it  be  in  his  nature,  and  the  law  of  cause 
and  eflect,  which  constitutes  his  nature,  be  the  law  of  his  will,  in  other 
words,  if  his  will  be  absorbed  in  that  law,  and  a  pail  of  liis  natinv,  (sec 
page  1?3)  then  whatever  evil  there  may  be  in  the  acts  of  his  will  nnist  bo 
fharged  upon  his  nature  ;  and  if  this  nature  or  law  of  cause  and  effect,  by 
which  his  will  is  determined,  do  not  result  in  •uty  sense  from  a  previous 
act  of  the  will,  if  it  be  implanted,  inherited,  or  inflicted,  in  any  wa.y,  for 
which  the  individual  could  not  be  personiUly  responsible,  then  the  evil  na- 
ture of  a  man  differs  nothing  in  its  relation  to  moral  n-ctitude  and  moral 
responsibility  fi'oin  tho  evil  nature  of  a  brute,  lie  may  feel  regret  i'n  it,  but 
he  should  not  feel  remorse.  If  on  the  other  hand  the  determining  cause, 
the  moving  power  or  influence  be  not  in  his  nsiture,  if  the  act  of  the  will 
be  not  predetermined  by  a  cause  out  of  the  will,  of  which  it  is  the  eflect, 
so  as  to  be  a  link  in  the  chain  of  antecedents  and  consequents,  which  we 
call  nature ;  then  the  dctenniiiing  ciiuse  must  be  in  the  will  itself,  and  the 


li 


riiuitcl,  has  wdfiilly  mi- 
ll flrc'iifrlliciicd  thi'  prc- 
disliolicf.  On  siy  iiiiiiil 
rarv  otFoct ;  and  inrrnicil 
iy  he  ponii'  truth  in  lh(! 
lojrists  nmynot  soc  fiuisi! 
)nvi'x  ffnnnions,  is  qnitc! 
j»  to  the  ))!•(  sent  use  ot' 
d  wc  niiifst  lie  contfnt  to 
ntly  iiioditiod  hy  tlie  tui- 
iiin,  thiit  scrrcto  lionosty 
•s.s  was  iiuliroctly  polfu- 
>f  the  Glaiuls  of  Rea-siin 


inos  of  Eihvnrds  on  the 
V,  ofRnci!  nt  thu  hinjrunf^o 
arks,  p.  87 — lt2,  mu{  can- 
ir's  views  (if  original  sin, 
ttlnd  and  (hnomiinaic  np- 
l(!  use  of.     The  Will,  ac- 

godd  is."  The  strongest 
linos  the  Will. — Hut  tho 
IS  the  man  is.  Tho  man 
>in,  where  anotJier  would 
:nniiiing  jiower  or  cause, 
istinction  lictwoen  nature 
)wer  or  determining  cause 
in-o,  and  the  law  ol"  caiiee 
law  of  his  will,  in  otlier 
a  |ini1  of  his  natuiv,  (sec 
>  nets  of  his  will  must  ho 
iW  of  cause  and  effect,  hy 
tiy  .sense  from  a  previous 
inflictcfl,  in  any  way,  for 
ponsilile,  then  the  evil  na- 
loral  rectitude  and  moral 
:  may  feci  regret  fu  it,  hnt 
id  the  determining  cause, 
lire,  if  the  act  of  the  will 
,  of  which  it  is  the  effect, 
d  con.scquents,  which  we 

ill  the  will  ituelf,  and  the 


MviK.s.  Znyi 

will  is  Bolf-determincd.  If  it  he  an  evil  will,  itniiist  have  hivotiic!  so  hy  Iih 
own  act,  or  it  is  not  siiidil.  If  the  mini's  nature  liiive  the  iisceinleney  iiiiit 
llie  iloininioii,  so  that  llie  will  is  .'iilijecled  lotlie  law  ot'llie  llesh,  the  hiw  in 
the  nienihcr.<,  it  must  have  lii'eii  self-siihjeeted,  anil  the  person  is  responsi- 
ble for  his  evil  iiiitiire.  "For  a  nature  in  ihi;  will  is  an  evil  nature."  Hut 
there  is  little  gained  by  multiplying  words,  and  tiio  uiijeetlDiis  to  this  y'u;\\ 
of  the  stihjeet,  that  may  naturally  he  expected  from  those,  who  are  aeeiis- 
toined  to  tlie  New  Kngland  wrilei-s,  at  least  all,  that  are  most  important, 
and  to  which  the  objector  has  aright  to  demand  an  answer,  will  find  ii  ra- 
tional one  in  the  passages  referred  to,  and  in  thosu,  which  relate  to  the  of- 
lire  of  Reason. — Hee  reti-rences  in  tho  I'M  note, — on  tlic  general  buljecl 
of  tlio  note,  sec  ako  note  5iLI. — Am.  Ed.] 

[4G]  p.  107. 

.\t  n  period,  in  \Nhich  Doctor  Marsh  and  Wordsworth  hare,  hy  the 
Zealots  on  one  side,  been  charged  with  popiirli  jirinciples  on  account  of 
tlieii  Jlnli-blliliolntry,  and  the  sturdy  ailheri-ms  of  tin;  dociiiues  common  to 
Luth(;r  and  Calvin,  and  the  literal  intcrpreter8  of  tho  Articb's  and  Jlomilics, 
an;  (I  wish  I  could  stiv,  nUoi^illur  without  any  fault  of  their  own)  regard- 
ed by  the  Clergy  generally  as  virtual  Hchismafics,  Divideiii  of,  though  not 
from,  the  Church,  it  is  fiTving  the  cause  of  eluu-iiy  to  iissist  in  circulating 
the  following  instructive  jia^sage  from  tho  I.ife  of  IJishop  Ilaekctt  respect- 
ing the  disputes  hetween  the  Aiigustinians,  or  l.iithei'o-calviuistie  DiviiioH 
and  the  Grotians  of  his  age :  in  which  controversy  (says  his  Biograjiher) 
he,  llacket,  "was  ever  very  modcTate." 

"But  having  hecii  bred  under  Bishop  Davenant  and  Dr.  Ward  in  Cam- 
hridge,  he  was  addicted  to  thtjir  sentiments.  Archbishop  Usher  would 
say,  that  Davenant  understood  those  controvc)"sies  hetler  than  ever  any 
man  did  since  Angustin.  But  he  (Bishop  Hackett)  used  to  say,  that  ho 
was  sure  he  Uvul  three  excellent  men  of  his  mind  in  this  controversy.  1. 
Padre  Paolo  (Father  I'aul)  whose  Letter  is  extant  to  Heinsiiis,  niino  ltJO-1. 
'■i.  Tlw  13  J]quina.<).  .3.  St.  Augustin.  But  besides  and  aljove  them  all,  ho 
believed  in  his  Conscience  that  St.  Paul  was  of  the  .same  mind  likewise. 
Yet  at  the  .same  timi!  he  would  profess,  that  he  disliked  no  .\rmiuiaiis,  hut 
such  as  revile  and  defanii?  every  one  who  is  not  so  :  and  he  would  otleii 
commend  Arminiiis  himself  for  his  (^vcllent  Wit  and  Paili,  hut  only  ta\ 
his  want  of  reading  and  knowledgii  in  Antiquity.  And  he  i>vcr  held,  it 
was  the  fooUshest  thing  in  the;  world  to  say  the  Armiuians  wert^  popiihlij 
iii'-lined,  when  so  many  Dominicans  and  .lansenists  were  rigid  tiillowers  of 
Angustin  in  thesi;  points:  and  no  less  (Iiolish  to  say  that  the  ^liiti-armiiiiitns 
Were  I'liritaiis  or  Preshyterians  when  fftml  and  Davenant,  and  rriileaux, 
and  Binnvnrig,  those  stout  Cham|iions  ior  I'-piscopaey,  were  decided  Anii- 
Arniinians:  while  Arminiiis  himself  was  ever  a  I'rcshyterian.  Tliereliin; 
he  greatly  commended  tho  modoiuUoii  of  our  Church,  w]iic)i  cxiiHukd 
equal  Commiuiion  to  lioili." 


r 


'281 


Ain.'J    TO    RKKLKCriOJf. 


[47]  p.  103. 
The  gigantic  Indian  Spider.    Sue  Biikcr'H  Microscoiiic  E.\iiciliuf;nU^ 

[48]  p.  114. 

ErempH  p;mlia:  nt  the  dato  of  St.  VmYa  Epistlcn,  tlie  (Romiui)  NVi.ild 
may  be  rescunblcd  to  a  Mass  in  tlu!  Fnniaco  in  the  lii-st  nioiiioMt  of  fusion, 
lierc  a  ppc-ck  and  there  a  spot  of  Uio  melted  Metal  shining  pure  and  bril- 
liant ninid  the  scum  and  dro*-.  To  have  received  the  name  of  Chnstian 
was  a  privilege,  a  high  and  distinguishing  favour.  No  vvou<ier  therefore, 
that  in  St.  Paul's  writings  the  words  Klert  and  Kleetion,  otlen,  nay,  most 
often,  inea!!  the  same  as  tcmlimuv,  ec<;lesia,  i.  c.  those  who  have  been  mll- 
t(Z  out  of  tlio  World:  and  it  is  a  dangerous  pervei-sion  of  the  Apo.stle's 
word  to  int(<r[)ret  it  in  the  sense,  in  whieh  it  was  used  hy  our  Lord,  viz.  in 
opvosUion  to  the  called.  (Many  arc  called  hut  f.:w  chosm).  In  St.  I'aul's 
sense  and  at  that  time  th(!  Believers  collectively  formed  a  small  and  select 
number  •  and  every  Christian,  real  or  nominal,  was  oiu;  of  the  elect.  Add 
too  tliat'this  ambiguity  is  incrca.sed  by  the  accidenVal  circumstance,  that 
xxJhinak  ilCdes  Dominica;  Lord's  House, /i^.VA  ;  and  Ecclcsia,  the  sum 
total  of  the  Kccaluinoni,  evocati,  CaUed-out ;  oi-cboth  rendered  by  the  same 
word  Church. 

[49]  p.  116. 

Or  (I  might  have  a.lded)  wy  Idea  which  does  not  either  identify  the 
Creator  with  the  Creation  ;  or  else  represent  the  Supreme  Ik-ng  as  n  mere 
i„,pe,^onal  Law  or  Ordo  ordinans,  dilf.^ring  from  the  Law  of  'h  n  ttttion 
»)nly  by  its  univeraditi/. 

[50]  p.  117. 

I  have  elsewhere  remarked  on  the  assistance  which  those  that  la!)our 
after  distinct  conceptions  would  receive  from  there-introduction  of  the 
tenns  ohjcdive  and  suhjectivc,  objective  and  siAjeclu'e  reahty,  &c  as  substi- 
tutes tor  rc«/  and  notional,  and  to  the  exclusion  of  the  false  antithesis  be- 
tween real  and  ided.  For  the  Student  in  that  noblest  of  the  Snences, 
the  Scire  teipsum,  the  advantage  would  be  especially   gi-eat*.    Iho  few 

"i^  Xhv."Sehrtionfrom  Mr.   Co/rnV/av 's   Lilcrar,/   CmrespmM\m 

ninrUwo    rs  i:d.  Magazine,  forO.iober  l^'^l,  Letter  up.  '24-l-'2o.    which 

ho    eve      ho  il.l  any  of  my  Readers  take  the  <he  <n;nble  o    consulting,  he 

^.-c  1  tent  with  such  parts  as  he  lin.ls  intelligible  at  the  firs,  perusal. 

r  fn  ui  der.'cts  iu  tl...  MS., and  without  any  tault  on  the  pait  nl    he  I.  I  - 

.      ,      1.  -e  a  portion  is  so  printed  ,ba,  the  man  must  be  equally  bold  and 

forulnate  in  hisVonjeetuial  readings  who  can  make  out  any  meanmgalall. 

(Mo<  of  the  above-mentioned  "Sekrtion"  will  be  found  in  the  App.n 

,i.v  to'this  Volume.    It  in  reprinted  without  any  attempt  at  cm^MioiK 


NOTKS. 


roscopic  E.\iiL'niiif,'iiU-. 


<tlcM,  tlie  (Roiiiiui)  WoiUl 
10  Ih-st  nioiiiiiMt  of  liLsioii, 
.'lal  sliiiiiiig  piiri!  uiiil  biil- 
;(l  tlio  Tiiiine  of  Cliristiim 
r.  No  woiuliT  llii'refoic, 
Kloction,  otlen,  nay,  most 
tlioso  who  hiivo  bffii  cull- 
rvei-sion  of  the  Apostle's 
used  by  our  Lord,  viz.  in 
w  chosen).  In  Ht.  I'liui's 
formed  n  small  niid  select 
IS  oiu!  of  the  elect.  Add 
leiital  circumstance,  that 
;  and  Ecclosin,  the  sum 
»oth  rendered  by  the  same 


es  not  either  identify  the 
Hupremc  IkMij;  as  n  mere 
n  the  Law  of  'h  i\  tution 


wliich  those  that  labour 
;he  re-introduction  of  the 
•live  rcalit;/,  &c.  as  substi- 
of  the  false  antithesis  be- 

noblest  of  the,  Sciences, 
ecialiy   gi-cat*.    Tiio  few 

kmrii  Concspondmtce"  in 
tter  li.  !>.  '2M— *25:{,  wliich 
1  tiimble  of  coiisultiiifT,  ho 
llijrible  at  the  first  j)enisal. 
lit  on  the  ijai-t  of  the  Ivli- 

I  nil. St  lie  (■(luidly  bold  and 
ke  o\it  any  meaning  at  all. 

II  be  found  in  the  Appen 
alUmpl  at  com  etion. 

Am.  I'D-] 


Heiilt'nces  that  follow,  in  illiistnition  of  Uie  tiTins  here  advocated,  will  not, 
I  trust,  be  ii  wasti;  of  the  Reader's  Time. 

Th-J  celel)ratt!il  Kider  having  denionstratt;d  certain  properties  of  Arclies, 
adds:  "AH  experience  is  in  contradiction  to  this;  but  this  is  no  reason  for 
doiibtins  its  truth."  The  words  sound  i)arado.\icul ;  but  mean  no  more 
than  this— that  the  mntlMMUuticf  properties  of  I'i^'iire  ami  Space  are  not 
li'S'*  certainly  the  jiropeilieH  of  Fijrure  and  Space  because  tliey  can  iiever 
U'  perfectly  realized  in  wood,  stone,  or  iron.  Now  thi.s  assertion  of  I'.u- 
ler's  niif,'ht  be  exjiressed  at  once,  briefly  and  simply,  by  sayiiifr,  that  the 
proponit'S  in  (luestion  were  suhjrdimhj  true,  tlioujrli  not  objectively— or 
lliat  the  IMatbematical  Arch  posaestied  a  au/i/tc/u'e  rcalitij,  thouyli  incapable 
of  beiuf,'  realized  ohjcdivcly. 

In  like  manner  if  I  had  to  ex])ress  my  conviction,  that  Space  was  not 
itself  ti  'I'hinff,  but  a  mode  or  form  )f  perceivinfj,  or  the  inward  frrouiul 
and  condition  in  the  Percipient,  in  consecpu-nce  of  which  Things  are  seen 
as  outward  and  co-oxisting,  I  convey  this  at  once  by  the  word.s,  Si)ace  w 
suhjedivc,  or  Space  is  real  in  and  for  the  Suhjcd  alon»-. 

If  I  am  asked,  why  not  nay  in  and  for  the  mind,  which  every  one  would 
understand  ?  I  reply  :  we  know  indeed,  that  all  minds  iux«  Subjects ;  but 
are  by  no  means  certain,  that  all  Subjects  are  Min.ls.  For  a  Mind  is  ii 
Subject  that  knows  ifs.'lf,  or  a  Subject  that  is  its  own  Object.  The  mward 
prin'ciple  of  (Jrowth  and  in.hvidual  Form  in  every  See.l  and  IMant  is  a 
Snhurt  and  without  any  exertion  of  i)oetic  privileg.^  Poets  may  .speak  of 
the  Soul  of  the  Flower.  But  tho  man  woidd  bo  a  Dremner,  who  otbei- 
wise  than  po<-tically  shoukl  £=i«eak  of  Hoses  and  Lilies  as  sdf-conscwus 
Subjects  LiLstlv,  by  the  fissislance  of  the  terms.  Object  and  Subject,  thus 
used  as  correspondent  Onpositcs,  or  as  Negative  aiul  Positiv.;  m  i'hys.cs 
(ex  gr  Neg  an<l  Pes.  F.l(>ctricitv)  we  may  arnv(!  at  the  distnict  nnport 
an.i  proper  use  of  the  strangely  misused  word.  Idea.  And  as  ti.e  FortL.s  of 
Logical-.!  all  borrowed  from  V.vnmMy  (Uatiocii,atio,/,.srw.s-i(Vf  lorn.as  sunn 
Hive  canouas  recipit  ab  iutuilu,)}  may  be  pern.ilte.l  so  to  ehu'idale  my  pn- 
sent  meaniiK'.  F.verv  Line  may  be,  and  by  the  ancient  (.'eometncuuisiwM, 
con<ider.-d  as  a  point  produced,  the  two  extremes  being  itspol.vs.  wlnl.,  the 
IVmt  hself  re.naiim  in,  or  is  at  le.t^t  represented  by,  the  mi.l-|H.mt,  the  Jn- 
difTerenco  of  tho  two  poles  or  correlative  o,MM.sites.  Log..'ally  appla-d, 
the  two  extremes  or  poles  are  named  Thesis  an.l  Antithesis:  thus  m  the 
line 

T -A 

we  have  T=Thcsis,  A  =  Antithesis,  andI  =  Punctum  In.hfrerens  sive 
.'/m/,/,o/.nc»m,  which  latteris  to  be  eonceised  as  holh  in  as  far  as  it  may  '- 
,;,/,;,,  „f  the  two  fonuer.  Observe  :  .ml  i,o.b  at  the  same  t,,,...  m  the  sinie 
,,,l,,io,i:  for  this  wouhlbe  the  Woif/Zy  of  T  and  A,  no.  .1.;  W;//.r,„<v. 
Uui  so,  that  relatively  to  A,  I  ..  oind  to  T,  and  reluuvelv  t.  I  .1  beeona^ 


I 

ill 


'iSG 


AIDS    TO    BF:FI,KfTIO». 


f 


1., 


-~.\.  Thus  In  phciniHtry  Siilpliiiri'iti-d  Ily(li<i>r<^ii  is  nil  Aclil  rdiitl-  Ivto 
lln;  iimii' iiowcifiil  AlkiiliM,  niiil  nil  Alkali  nOativcly  to  n  |i(nv('i-(i  id. 
Yi't  uin'  Dtlicr  remark,  anil  I  pasiJ  to  the  ((UCHiinn.  In  onlrr  lo  rciiil. ,  Ik; 
ronsiriictidiiH  of  piiri!  JMallionmiics  (iMpiinlil;  to  IMiil<-  ;opli\-,  tin  J'viKaj^o- 
rciins,  I  imagiiu,',  ri'iuvsriitcil  the  Line  m /rtnmilcd,  w,  nn  it  witi-,  r  ,  '  ited 
liy  a  roiiit  not  contained  in  the  Lino  Init  indeiieiuUnt,  and  (in  tli  laii- 
Viiap!  of  that  Seliool)  transeendent  to  all  luiidtir-tion,  whieli  it  eui  .i  hut 
did  not  jiailake  in.  Fitrii,  iioii  paliliir.  This  wi"-  le  I'niic  mi  ii  visihile, 
c't  presiippofltinii:  inid  in  tliiswir  the  Pytlia^'ortnns  {.nianled  nfjainst  the 
error  of  1' mtheisni,  i,  to  which  the  later  sriiools  fell.  The  iussiiniption  of 
this  Pohit  1  call  the  lojjieal  i-rotiiksis.  We  liuvo  now  therefore  four  Rt;- 
latioim  of  ThoujL'ht  expressed  .  viz.  1.  IV*'i'sis,  or  the  Identity  of  T  mid 
A,  which  is  neither,  heranse  in  it,  as"  the   traiisccinlent  of  both,  hotli  ore 

>ntained  and  exist  as  one.  Taken  ahsoltilcl;/,  this  finds  its  applicution  in 
iti.' Supreme  IJeiiiff  alone,  the  Pythafrorean  TKTnACTTs ;  the  i.NF.FFAh.,E 
KAMK,  to  which  no  lmnji;e  dare  he  atturhed  ;  the  Point,  which  lin.s  no  (real) 
<  Jppwite  or  Counter-])oinl,  &c.  Hut  relallvcly  taken  and  inadeiiimtely,  the 
P'riiiinal  power  of  c-veiy  seed  (see  p.  42)  inifrht  he  generalized  under  the 
reliition  of  Identify.  2.  Thesis  or  Position.  3.  Antithesis,  or  Opposition. 
4.  Lidirti-rence.  (To  which  when  we  add  the  Synthesis  or  Conij)osition, 
in  its  several  forms  of  Eipdliltrium,  us  in  qiiiescpiu  Kloctricity  ;  of  Nen- 
tralizntion,  as  of  Ovv'ren  niid  Uydrofjen  in  Water;  and  of  Predomiiianc,<, 
JUS  of  Ifydropen  and  Carlioii  with  Ilydropen  predominant,  in  j)iii  Alcohol, 
orof  Carlion  luid  Ilydmjren,  with  the  comparative  predominance  of  the 

';<ibon,  in  Oil ;  wo  complete  the  five  most  general  Forms  or  Preconcep- 
tions of  Constnsctivc  Lofric). 

And  now  ii.r  the  answer  to  the  Question,  What  is  an  inr.A,  if  it  mean 
neither  an  impression  on  the  Senses,  nor  a  definite  Conceiuion,  nor  an  nh- 
stract  Notion  ?  (And  if  it  does  mean  either  of  these,  the  word  is  su|><!r- 
Ihious:  and  wliili;  it  remains  undeterminnd  which  of  these  is  meant  liy 
the  wonl.  or  whether  it  is  rM)t  triilrh  ynu  plc(ise,\tiii  wnrsijthan  fiuperflnons. 
See  the  Statesman's  JMam  ai,.  Appendix  ml  fncm).  Hut  supposing'  the 
word  to  have  nniraninf;  of  its  own,  wliat  does  it  mean?  What  is  an  idka? 
In  answer  to  this  I  commence  with  the  nh.inlulih/  Real,  as  tlio  i'rotiif.sis  ; 
the  .tiihjiTl trill/  Real  a::  the  tuf.sis  ;  the  ohjccHveln  Real  as  the  antitiiksih  : 
jind  I  affirm,  that  Idea  is  the  i.vniFFF.RKr?!  f,  of  the  two— so  namely,  that  if 
it  he  conceived  as  in  the  Suliject,  the  Idea  is  an  Ohject,  and  possesses  Oh- 
jeelive  truth  ;  hut  if  in  an  Ohject,  it  is  then  a  Siihjei't,  and  is  necessarily 
thoii<.'ht  of  as  exereisinj.'  the  powers  of  a  Suliject.  Tiiusnn  idka  conceiv- 
ed as  siihsislhifr  in  an  Olijivt  lii'conies  a  j.aw  ;  and  a  Law  contemplated 
suhjrrlivilij  (ilia  mind)  is  an  Idea. 

Li  the  third  and  last  Section  of  my  "Elemenlsof  Discourse;"  in  which 
(aller  havinj.'  in  ihe  two  lormer  sections  treated  of  the  Oiinnion  or  Syllo- 
;,'istJe  Logic— tho  .'scionce  of  legitimate  cuiidumuiis  ;  mid  tiiu  Criticui  Logic, 


1 

i' 


NOTKS, 


387 


i'n  in  an  Aclil  rtlml'  ■'<■  lo 
ivcly  to   n  |M)W('ifi  id. 

1.     In  itrilcr  lo  rciiiii  ,    In; 

I'liil'  ;(p|»liy,  I'll  J'vlK.ij^o- 
W/,  (ir,  iiM  it  were,  r  ,  itt.-d 
|t('ii(liiit,  iiihI  (in  til  Imi- 
tiiiri,  wliirli  it  fiii  ■  .i  hut 
I"-  li'  I'linr  nil  ii  visiliilc, 
fans  gimrdiMl  Hf.'ainst  tin! 

fell.  Tin;  tu<snni|itiiin  ot' 
.()  now  thercforo  four  Rt!- 
or  tin;  Iilnntity  of  T  und 
cciKJcnt  of  both,  liotli  nro 
ii«  finds  its  nuplicution  in 

TnACTTS  ;   tll(!    I.NKFFAI,;,E 

Point,  which  has  no  (real) 
km  and  inadrtiuatoly,  tlio 
lie  generalized  under  tho 
Antifhesis,  or  ()n|ii)mtion. 
iynthesirt  or  Coni|i<isition, 
pnt  Kleotrieity  ;  of  Nen- 
•r  ;  and  of  Predoininanr<', 
loniinant,  in  jini  Alcohol, 
tive  predominance  of  the 
ral  Forms  or  Preconcep- 

hnt  is  an  ipfa,  if  it  mean 
te  Concpiuion,  ntir  an  ali- 
thcse,  the  word  is  f!ii|H!r- 
lieh  of  these  is  meant  liy 
is  worse!  than  fiuperfliions. 
nem).  J?ut  supposiii'^  tho 
niean  ?  What  is  an  ibka  ? 
y  Real,  as  tho  rRoxnr.sis  ; 
/  Real  as  the  antithkbih  : 
10  two — so  namely,  that  if 
Hiject,  and  possesses  Oh- 
niiject,  and  is  necessarily 
■.  'J'iiusnn  iiiKA  conceiv- 
aiitl  a  ].aw  contemplated 

■<of  Discourse  ;"  in  whii-li 
iif  the  ('oininon  or  Syllo- 
; ;  und  tlju  Critical  Logic, 


or  Iho  Criti'rla  of  Truth  unil  Falsihoixl  in  all  Prminf.i),  I  have  (riven  at 
liill  .ny  sell- Mio  of  (,'onslrii"li\  i^  ISeiisoninj:,  or"l.o>ric  u^  the  Or^ian  of 
riiiloi-'  ;iliy,"  in  the  same  sense  as  ilie  Malhenialics  are  the  ihfinn  of  Sci 
ence  ;  the"  Header  Avill  find  pro( .'  of  tho  Utility  of  this  S.h.nie,  including,' 
the  five-fold  Division  aliove---*  u.j,  and  numerous  examples  of  its  a|ipli<a- 
tion.  Nor  is  it  only  inTheolo>ry  tliatitsimiioi-tancc^  will  ho  folt,l.iit  iMinally, 
nay  in  a  irrcater  tiejfi.  o,  as  an  instrument  of  Discowrj-  and  nnivi'rsal  Mo- 
ihiid  i  I'hyHicH,  I'hysiulovy,  and  l^nitislics.  As  this  third  Section  (Kie« 
not  pretend  to  the  forensic  and  compaialivcly  popular  characnr  and  utility 
of  the  parts  precedinfr,  one  of  tiKiOhjects  of  the  present  Noti^  is  to  olitain 
die  o|)iiii(iiis  of  judicious  friends  resptictinjr  the,  expedience  of  iiulilishinR 
it,  in  the  s;mio  form,  indeed,  and  as  an  AnneMni'iU  to  the  "Klementa  of 
Discourse,"  y(;tso  as  that  wich  may  be  purchased  separately. 

[As  the  above  nolo,  ho  fiir  at  least  as  it  relates  to  the  definition  of  an 
iiloa,  will  ajipear  very  abstruse  and  unintelli;.'ible  to  many  roadc  'nil 
hiing  tofe'ether  a  few  extracts  from  oilier  parts  of  the  author's  m.  ks,  ;  .. 
tlie  purpose  of  illustration,  tlioujih  some  of  tliem  will  peril  :>^  no';  U) 
llionf,'ht  to  throw  much  li>;ht  upon  the  subjoct.  - 

"TiiEiiK  IS,  strictly  siieakinfr, NO  I'Roi'F.R  oppostTioN  BIT  -F.i  •   thr 

TWO  rol.AU  FORCES  OF  ONE  A.NO   TIIF.  SAMK  I'OWKR.       F/VKKV   fOW  ..1  >A- 

TinE  AND  IN  SPIRIT  must  evolvc  an  opposite,  as  the  sole  menrv  and  cortduion 
(if  its  nuinifcst(dion :  and  ali,  oppositiox  is  a  TF.NnE.-s'  '»  r-t'Nio.^. 
This  is  the  universal  law  of  polarity  or  essential  Dualisni, :  i  ;iromnlL'a- 
led  by  lli'i-aclitiis,  aOOO  years  afterwards  re-publislied,  and  nia(l(!  tho  found- 
ation both  of  J-o-ric,  of  Physics,  and  of  iMetaiihysics  by  (iiordano  Hruno. 
The  principle  may  be  thus  expressed.  The  Identity  nf  Thesis  tnid 
Antithesis  is  the  substance  of  all  Ihin"; ;  their  Opposition  tho  condition  of 
all  Eristcnce,  or  Heiiif;  manifested  ;  and  every  Thing  or  Pluenoineiion  is 
the  Exponent  of  a  Synthesis  as  long  us  the  opjiositc  energies  are  rctainod 
in  that  Synthesis.  Tims  Water  is  neither  Oxygen  nor  Hydrogen,  nor  yet 
is  it  n  commixture  of  both  ;  but  tho  Synthesis  or  Inditreronco  of  tho  two : 
and  an  long  as  the  copula  ciulnres,  by  which  it  becomes  Water,  or  rather 
which  alone  is  Water,  it  is  not  less  a  simple  Body  than  either  of  the  ima- 
giimi-y  Elements,  improjierly  called  its  Ingredients  or  Components.  It  is 
th(!  object  of  the  mechanical  atomistic  Psilosophy  to  confound  SyntJiesis 
with  synartesis,  or  rather  with  mere  jnxta-position  fif  Coipiisclos  separated 
by  inrisiblo  Intersjiaces.  I  find  it  difficult  to  determine,  whether  this  tlic- 
ory  contradi(;t8  the  Reason  or  the  Senses  most :  for  it  is  alike  inconceiva- 
ble and  unimaginable."— TAe  friend,  vol.  1:  pji.  155— ]5(j. 

Tho  following  is  the  continuation  of  a  passage  partly  inserted  in  note 
2f)th. 

"  Having  thus  explained  the  term  Nature,  wo  now  more  especially  en- 
treat the  reader's  attention  to  the  sense,  in  which  hero,  and  every  wlicre 


.1 


•'W 


r 


388 


AIDS   TO    nr,Kl.KCTIO>f. 


ilii(iu:;li  tlii^  llfisMy,  \M'  IIS,'  ilic  wiiril  Fhka.  W(i  asHtrt,  tlml  tlio  vrry  ini- 
|iii|si'  to  imiMMHiilix'  aiiv  [iliii  iioMirinpii  iiiMihcs  llii'  |iri(ii-  iisfiliii|iliiiii  nf 
Miiiiu  tllli'iiiii  law  ill  iiiuiirc,  \\liirli  in  ii  tliciii>aii(l  ililliTi'iit  i'orms  is  cvcr^ 
irion-  mil'  aii<l  tlir  name;  ciitiii'  in  rai-li,  yet  <'<>nii)rolicii(lin>;  all;  and  iii- 
rajiiililii  ol"  liiiiifr  alHiiiilt'il  iir  p  nci'alizcd  from  iiiij  niinilicr  of  pliiinnin- 
I'lia,  Ixcaiisi:  it  \fi  itstlf  |iir-sii|i|iiisi'.l  in  cacli  mid  all  us  tlii'ir  <'(ininii>ii 
^riiiiiid  and  cundition  :  and  hcraiisc  rvt  ry  dcliiiition  of  a  jrcniis  is  llic  ad- 
ec|iMti'  dfrinition  of  tlu'  lowrst  npi.'cii's  alone,  wliih.-  tin;  flliciciit  law  inusl 
rontain  llir  (.'roiiiiii  of  all  in  all.  It  is  ntlrUntlid,  ncvor  ilinml.  Tlif  ut- 
most NVi'  I'vcr  M'litiiic  to  wiy  is,  tliat  the  falling  of  an  a|i|)li'  fiiifCL^clnl  tlif 
law  of  ^rra\iia!ion  to  Sir  I.  Newton.  Now  a  law  and  an  idea  are  eoire- 
lative  turins,  and  diller  only  as  oliject  and  .siiliject,  as  liein;,'  and  tiiilli. 

Siiidi  is  the  doctrine  ol'  the  Novnni  Organiini  of  Lonl  lii.eon,  agreeiim 
(ns  we  .«h;ill  more  l;u-gi  ly  show  in  the  text)  in  all  essential  point.s  with  the 
trill'  (loetrinc  of  I'lato,  the  apiuirt'iit  ditrerenee.>i  Iieiiiff  for  the  jireater  part 
«ic"'nsioiie(l  liytlie  (I'recian  sa;;e  Iia\inj:  iipplied  his  prin;'iples  chielly  to  the 
investiiration  of  the  iniiwl,  and  the  method  of  eM)l\in<,'  its  powers,  and  the 
I'lnirlish  llhilo^(lpher  to  the  developi  nieiit  ot"  nature.  'I'hat  our  j/nat 
eoimtrv man  speaks  loo  oflen  delraitiiij;ly  of  the  di\iiie  ]ihilosopher  iiinsi 
he  explained,  partly  by  tlic  tono  (iiven  to  thiiikiii^'  minds  hy  thi;  Keforin- 
ation,  the  foiniders  and  fathers  of  which  saw  iiithe  Aristoliliaiis,  or  school- 
men, the  nnlappiiisis  of  l"l•ote^tanlism,  and  in  the  Italian  I'laloiiists  the 
de.<]>isers  and  secret  ciieniieH  of  Christianity  itself;  and  partly,  liy  his  hav- 
iiii;  liirmed  his  notions  of  I'lato'.-^  doctrines  from  the  alisiinlilies  and  jihaii- 
tasiiis  of  his  misiiiferpreters,  rather  than  from  an  iinprejndieed  .^tudy  of 
tlin  oH^'inal  works."— 7Vir  h-iDii/,  vol.  1).  pp.  KIS— li!',*. 

In  tlie  next  extract  the  relalion  of  the  siilijecti\(!  idea  lo  the  com  lative 
law  existiiij;  olijectively  ill  nature,  is  illiistruled  hy  an  (  xample,  wliich  will 
prohaMy  reiiih'r  the  winkle  siihjeet  more  iiitelliLiihle,  as  well  as  f;ive  some 
notion  of  the  author's  views  on  snhjects  of  physical  srience. 

"Ihil  in  expt  riiiiental  iihilosophy,  it  iiir.y  he  said  how  imicli  do  we  not 
owe  to  accident?  Doubtless :  Iml  let  it  not  he  f(irf.'otlen,  lliat  if  the  dis- 
coveries so  made  sto|i  there  ;  if  they  do  not  excite  .siniie  master  mika  ;  if 
Ihey  do  iiol  lead  to  some  law  (in  whatever  dress  of  theory  or  hypotheses 
the  fiisliions  and  prejudices  of  tlio  time  may  diB},'iiisc  or  disfigure  it):  the 
iliscoveiies  may  n  iiiaiii  liir  ai;(  s  liiniied  in  llieir  uses,  insecure  and  iin|)io- 
dnctive.  liow  many  celitmies,  \ve  nii^iht  have  said  milleiinia,  have  |i,.ss- 
ed,  sinci!  the  lirsl  accidental  discovery  of  the  attraction  aial  re|iiilsion  of 
lifiiit  bodies  hy  nibbed  amber,  &e.  (.'oniiiare  the  interval  with  the  pro- 
frress  unuU-  within  less  than  a  eentiiry,  after  the  discovery  of  tin'  pliienom- 
ena  tli.-\l  led  immediately  to  a  tiikohv  of  electricity.  That  here  as  in  ma- 
ny other  instaiici  s,  the  theory  \\as  siipporli'd  hy  insicnre  li}  poiheses  ;  that 
bv  one  ibeoiist  two  heteioj^-eneons  lliiids  are  assumed,  the  vitreous  and  the 
resinous;  by  aiiolhci,   a  plus  and  minus  of  the  same   iliiid  ;  that  a  third 


r 


I  asm  rt,  tlint  tlio  vrry  im- 
llii'  |iri(>r  iissiiiii|iiii>ii  III' 
1  liillrrriit  I'lirms  is  cvcr- 
ipivlit'iidiii);  all ;  niid  iu- 
iiiy  tiiinilit'i-  lit'  iili!i'ii(i?ii- 
lutil  all  as  tliiir  rnniriinii 
lion  (it'  a  jifcini.s  is  liic  ail- 
ilc  till!  lUliciciit  law  inwl 
never  tU rival.  Tiit'  iit- 
il"  an  a|i|)li"  utigL'^n'liil  tlic 
iV  ami  nil  iilra  air  (•((irc- 
,  as  liriri<;  and  triitli. 
of  Lord  lii.ron,  a<.'i'*'('iiic 
I  tsschtial  pfiiiit.s  Willi  ilii' 
liciii^f  till-  till'  jircatcr  pail 
s  priii;'ipli'S  cliiclly  to  IIk; 
iluiif;  its  powers,  and  tlu' 
latiiic.  That  our  (.'nut 
di\  iiic  philosopher  iiiiisl 
ff  minds  by  tlio  Ki-nirm- 
I'  Aristoteliiins,  or  sehool- 
Ihe  Italian  I'lalonists  the 
I";  and  partly,  liy  his  liav- 
ilie  alisiii'dities  and  jihan- 
m  iin|ir(jiidieeil  study  of 
-Ki'J. 

\(^  idea  to  llie  coin  lativc 
i\  an  (  .\atnple,  whieli  will 
hlo,  as  Mell  as  ^i\e  sona' 
cnl  srieiice. 

iiiil  how  iiiiiili  do  we  not 
orgotten,  that  if  the  dis- 
•ite  sonic  master  ihka  ;  it' 
■!  of  theory  or  hypotheses 
;f{iiisc  or  disfigure  it):  the 
uses,  insriMire  and  iiii|)i«>- 
^aid  mitleniiia,  lane  ii.iss- 
rnetion  and  repulsion  of 
hi'  interval  with  the  pro- 
liscriveiy  of  the  plaenoni- 
ily.  That  here  ns  in  ma- 
inseciiro  li_\  jioiheses  ;  that 
inird,  the  vitreous  mid  the 
iraiiio   ilnid  ;  that   a  third 


.\OTi:,-!. 


280 


in- 

iif 
•r- 

n- 

u- 
iiii 
.1- 

mt 
it- 

\w 

"0- 

lit- 

irl 
ho 
hn 
•ut 

IHt 

n- 
.1- 
rio 
V- 
II- 
of 

vo 

ill 
lie 

ot 
jg- 
if 

i'M 
IC 

o- 

18- 

of 
o- 
(l- 
«r 

(ft 

be 


(■OIwidcI'M     ll   a     Mil  H'    lllllllilil-atioll  of  li;.i||  ;    N\|,||iii     Cllrtll    ri)||||.>>H<'S  tlld 

I  liifririil  Miini  nC  i.\y!.'i'ii,  livdn.^'i'ii,  iiiiil  rfiloiii- ;  tliiri  difrt  Ijut  pluci!  tliB 
tiiitli  wr  liiur  liiiii  cvnlviiij;  ill  a  Hiri.ii).rrr  nnd  rU-.wr  Iiiiil.  I'or  alistiwt 
linrri  nil  tlii'yi'  sii|i|K).-iti(in.s  or  niiliiT  iiniipnation-',  that  wliirli  is  i-iiiiimoii 
to,  ami  iinnUci!  in  iIjciii  all  ;  uiiil  wc  .-liall  liaM'  ii' itiitr  iidtiniial  lliiiil  iir 
lliii-ls,  iiiir  I'lii'iiiii'iil  (■(iiii|i<>iiiiils  iiiirclriiHiilaiy  iintti'r— Imt  the  ideiKif 
/i/v(—/./(/n/.«((V(—yom,f,  tending  to  ri'Ht  iiy  ei|iiililiniiiii.  These  urn  the  solo 
liirldi-s  of  the  ealnihi^',  alild-  in  all  the  ihei.ricH.  Tliene  (;ive  the  liiw,  nnd 
iiiit  \]\i' iiiilhoil,  liolh  cpf  iiriiiiijriiii.'  Iln' phieiioniina  Mid  of  suhgtaiitiatiiif; 
;i|il>earamT^  into  liicts  of  .sciciiee ;  wiih  n  mieerss  jiro|,(>rt.ionftte  to  tho 
cliwiiess  or  eoiifii.sediic,<H  of  the  insijrht  into  the  law.  For  thia  rea.-Joii,  ■«•() 
Miitieipate  thc^  >rreatent  iiiiproveiiients  in  ihv  mi llioil,  the  nearest  Ufiproaeheij 

to  a  si/.itrm  of  rieclrieity  fr those  pliilo.<io|(h.|-;«,  who  have  pre.sentei!  tho 

law  most  jiiiiely,  and  the  eorielmive  idea  as  nn  idea:  tlioHe,  nmnely,  wlio, 
Hiiiee  the  year  I7!>H,  in  the  true  npirit  of  exprriniental  dyiirmics,  rejeeting 
the  imiifriiintion  «tf  any  iiiatrrini  siibHtriile,  Kitiipli^  or  eoriipoiind,  ooiitein- 
plnte  ill  the  |ihieiioiii(Miii  of  elertrieity  the  operntioii  of  n  law  which  roipnrt 
ihroiiph  all  iinturi',  the  law  of  eoi.AniTv,  or  the  manifestation  of  one  jkhv- 
(ihy  o|)posite  foirrs:  who  tiaci' in  thes<'  appeariuiees,  as  the  most  olivi- 
ow  and  sirikiiif,'  of  its  inniinieriilile  forms,  the  a;,'iiicy  of  the  positivi'  and 
iii}.nitive  poles  of  a  power  essential  to  all  material  eonstruetioii  ;  the  aee- 
oiMJ,  namely,  of  tin-  three  primary  jirineiples,  ior  wliieh  iJie  lieaiitifiil  and 
most  appropriate  symlioU  are  jiiven  liy  the  mind  iiitlic  tluuu  iiloul  (iiiiiLii- 
sioiis  of  spiiee."— r/jt  Frknd,  vol.  U.  p.  ItfG— Jds?. 

"The  dillerenre.  or  rather  disiinetion  hetween  Plato  nnd  F.ord  naenn  in 
simply  this:  that  pliilosop|i\  luinj;  necessarily  hi-polar,  I'lafo  rrrnts  prin- 
ilpally  of  the  truth,  as  it  niMiiifesIs  itself  at  the  iVM  jude,  as  the  seienco 
of  intelleet  (i.  e,  de  millldo  iiiteHiiri|,ili) ;  ^yliile  Haeon  eonfiia  s  himself,  tor 
the  most  iiarl,  to  the  smiie  truth,  ns  it  is  manifested  at  the  other,  or  mate- 
ria! pole,  as  the  seieiire  of  nature  (i.  e.  ch'  mimdo  sensiliili).  It  is  as  nn- 
ii'ssary,  therelore,  that  I'lato  slioidd  dirert  his  inquiries  ehiefly  to  thoso 
ohjeetive  truths  that  exist  in  and  for  the  intelleri  nlone,  the  imnircs  an<l 
ivpreseiitntives  of  which  we  ronstruct  foroiirselves  liyfijrure,  nuinl)er,and 
wor.l ;  as  that  Lord  JJncon  should  attach  his  main  coneom  to  the  truths 
\\  Inch  have  their  sij^riatiires  in  nature,  and  which,  (as  he  himself  jilainly 
;iiid  otleii  asserts)  may  indeed  be  revealed  to  us  throii<rh  and  ici//i,  hut  never 
l>!l  th(!  senses,  or  the  tiieiilty  of  sense.  Otherwise,  indeed,  instead  of  he- 
In^'  more  ohjeetive  than  the  tormer  (which  they  are  not  in  any  sense,  both 
iHinir  ill  this  respect  the  same),  they  would  he  kss  so,  and  in  tiict,  ineajia- 
hle  of  being  insulated  troiii  tho  "  Idohitrihiis  (piie  in  ips'i  natiinl  liiinian;V 
liiiidiitu  sunt,  at(|ue  in  ipsii  tribii  sen  ficnte  hoininnni:  euniomnes  percep- 
lioiie.-  nil  seiisiis  (piaiil  mentis,  sunt  ex  analo-riii  hominis  iioii  e\  aiialo- 
Hianumrsi."  (N.  ().  xli.)  Hence,  too,  it  will  not  surprise  ns,  that  I'lato 
so  ollen  calls  iihas  mm.ng  laws,  in  Avhich  the  mind  has  its  whole  true  be- 

37 


4 


290 


AIDS    TO    REFLECTION. 


.     J 


1     ]\^ 


r 


(ri 


,it 


<  *|  i 


ing  ami  iiorniniionco  ;  or  fluit  TJncoii  vice  versii,  names  tho  laws  of  nnture, 
ideas  ;  and  r<'i>rcscnUi  what  \\v.  liavc,  in  a  foniitjr  i)art  of  tliis  disquisition, 
callcMl  fwls  of  science  tuid  central  pluenomeiw,  as  signatures,  improssioiis-, 
and  syniimls  of  ideas.  A  distinguishable  power  self-aflinned,  and  seen  in 
its  unity  with  the  Eternal  Essence,  is,  aecording  to  Plato,  an  Idka  :  and 
the  discipline,  by  wliieh  the  human  mind  is  purified  from  its  idols  (..Jwau), 
and  raised  to  the  contemplation  of  Ideas,  and  thence  to  the  secure  and 
ever-progressive,  though  never-ending,  investigation  of  trutli  and  reality 
by  scientific  method,  comprehends  what  the  same  philosopher  so  liighly 
extols  under  the  title  of  Dialectic.  According  to  Lord  Bacon,  as  descri- 
bing the  same  truth  seen  from  the  opposite  pomt,  and  applied  to  natural 
philosophy,  an  idea  would  bo  defined  as— Intuitio  sivo  inventio,  quoj  in 
pcrceptiono  sensus  non  est  (ut  quaj  puraj  et  sicci  luminis  Intellectioni  est 
propria)  ideanmi  divinaj  mentis,  prout  in  creaturisper  signaturas  suassese 
patefariunt.  That  (saith  the  judicious  Hooker)  which  doth  assign  to  each 
thing  the  kind,  that  which  determines  the  force  and  power,  that  which 
doth  appoint  the  fonnand  measure  of  working,  the  same  we  term  a  Law. 
,„,,     ,  3^  fVterirf,  vol.  3.  p.  210— 213. 

)  ,  '      ■  ■"  "    . 

To  do  justice  to  the  subject  of  the  last  extract  the  whole  Essay  should 
have  been  inserted,  but  much  of  it  would  be  alien  to  the  main  punwse  of 
the  note.  I  trust  however,  what  is  here  said  of  tlie  coincidence  of  the 
philosophy  of  Bacon  with  that  of  Plato,  will  awaken  the  curiosity  of  some 
who  have  been  taught  to  consider  them  as  directly  ojjposed,  and  lead  them 
to  read  all  that  is  said  upon  this  subject  in  the  Friend,  vol.  3.  Essays  7 
and  8.  If  he  do  so,  or  take  tlie  pains  to  examine  tlie  subject  at  his  leisure 
by  compaiing  the  works  of  those  great  men,  he  will  Ite  convinced,  that  at 
least  many  of  the  i»revailing  notions,  respecting  the  ])hi]osophy  of  Plato, 
could  have  originated  only  hi  ignorance  or  misrepresentation.  Though 
bis  works  arc  often  spoken  of,  and  his  doctrines  alluded  to,  by  Stewart,  I 
remember  Imt  K  .v  instances,  in  wliich  he  refera  to  particular  passages, 
and  in  these  he  docs  it  on  the  authority  of  others.  Now  to  say  nothing 
of  what  might  be  considcreil  in  any  man  the  [)resumption,  at  least  the  in- 
expediency, of  writing  and  publishing  a  work  of  general  metaphysics, 
>\  ithout  first  becoming  ac(iuauited  with  works  on  the  subject  so  long  and 
widely  celebrated,  as  those  of  Plato,  it  was  certainly  incumbent  on  him  to 
speak  of  what  he  had  not  read  with  extreme  caution.  That  be  has  not 
been  sufficiently  guarded  in  the  representations  which  he  makes  of  Pla- 
to's doctrines,  is  apparent  even  to  those  who  have  but  a  slight  acquaint- 
ance with  the  original ;  and  there  can  be  no  doubt,  that  both  he  and  Dr. 
llcid  entirely  misapprehended  the  general  character  of  his  philosophy. 
One  of  the  few  references  to  [larticulai-  passages  is  made,  in  the  beginning 
of  his  chapter  on  perception,  to  the  7th  Book  of  Plato's  Republic,  "in 
whkh,"  he  says,  "he  compares  the  process  of  the  mind  in  perception  to 
that  of  a  pfirson  in  a  cave,  who  sees  not  external  objecUs  themselves,  but 


1 


lainoH  tho  laws  of  nature, 
r  ])Uit  "1"  tills  <liK<iuisitioii, 
9  signatures,  impressions', 
self-aflirined,  and  seen  in 
g  to  Plato,  an  Idka  :  and 
Bed  from  its  idols  (nSwXu), 
tlience  to  the  secure  and 
ntiori  of  trutli  and  reality 
me  philosopher  so  liighly 
J  Lord  Bacon,  as  descri- 
iiit,  and  applied  to  natural 
litio  sivc  iuventio,  qune  in 
i  luminid  Intellectioni  est 
ris  per  signaturas  suassese 
which  doth  assign  to  each 
EG  and  power,  that  which 
the  same  we  term  a  Law. 
id,  vol.  3.  p.  210—213. 

!t  the  whole  Essay  should 
en  to  the  main  puriwse  of 
Df  tlie  coincidence  of  the 
ikcn  the  curiosity  of  some 
tly  o])posed,  and  lead  them 
e  Friend,  vol.  3.  Essays  7 
ic  tlie  subject  at  his  leisure 
will  1)0  convinced,  that  at 
the  ])hilosophy  of  Plato, 
isrcprcsentation.  Though 
3  alluded  to,  by  Stewart,  I 
!i-s  to  jiarticular  passages, 
hers.  Now  to  say  nothing 
'esumption,  at  least  the  in- 
k  of  general  metaphysics, 
)n  the  subject  so  long  and 
ttinly  incumbent  on  him  to 
L'aution.  That  he  has  not 
s  which  he  makes  of  Pla- 
liave  but  a  slight  acquaint- 
oubt,  that  both  he  and  Dr. 
aractcr  of  his  philosophy. 
tj  is  made,  in  the  beginning 
k  of  Plato's  Republic,  "in 
tJie  mind  in  perception  to 
nul  objects  themselves,  but 


NOrKS. 


291 


only  liii'ii-  sIiuiIdws."  Now  let  any  scjiohir,  who  lias  studied  Uiicon's  No- 
vum <Jrf:iuiUMi,  and  can  consfiuo  a  sontcnce  of  Greek,  read  the  passage 
referred  to,  and  eoMijian!  it  wilii  the  latter  ])art  of  the  Otii  J5()ok,  and  he, 
will  fnid,  instead  of  u  fanciful  account  of  the  process  of  perception,  some- 
tliing  indeed  about  a  person  ui  a  cave,  into  which  the  shadows  of  objects 
ire  thrown,  but  designed  to  illustrate  a  subject  entirely  diilerent.  JJy 
comparing  it  with  the  Novum  Organtun,  he  will  be  convinced,  that  Plato 
is  here  exhibiting  the  difliciilties  and  obstructions,  which  the  reason, »»?, 
(lux  intcillectus,  lumen  siccuin)  finds,  in  its  search  afler  truth  and  in  tho 
contemplation  of  ideas,  from  the  unreal  jthanlasms,  and  dccej)tivc  idols, 
n!fuih',  (idola  tribus,  specils,  fori,  tlicutri  of  Ld.  Jiacon)  of  the  senses  and 
the  nnderstaniling.  I  refer  to  tliis  as  an  instance  merely,  by  which  every 
one  may  verify  for  himself  tho  above  charges  of  ignorance  and  mi8ai)[)rc- 
hension. 

I  have  been  willing  lo  dwell  tlie  longeron  this  subject,  becau^seit  is  obvi- 
ously one  of  grout  practical  imi)oi-tance  to  tho  cause  of  education  among  us. 
If  it  bo  tt  fact,  that  the  system  of  Plato,  and  tha  of  Lord  Hacon,  arc  essen- 
tially one  and  tho  same,  and  that  both  have  been  grossly  misuppreliended, 
while  a  system  of  sujjerficial  and  idea-less  materialism  has  been  unwar- 
rantably associated  with  the  name  and  authority  of  the  latter,  it  is  surely 
time  for  the  students  in  our  Colleges  and  Universities  to  seek  a  knowledge 
of  Plato's  ideas,  and  of  IJacon's  laws,  from  Plato  and  Ld.  Bacon  tliemselvcs, 
rather  than  from  the  popular  philosoi)hei-s  of  the  day. 

A  considerable  jmrtion  of  the  Appendix  to  this  Volume  will  be  found  to 
have  a  hearing  ujiou  the  subject  of  tliis  note. — Am.  En.] 

[51]  p.  119. 

In  a  letter  to  a  Friend  on  the  mathcmaticNil  Atheists  of  the  French  Re- 
volution, La  Laiido  and  othci-s,  or  rather  on  a  young  man  of  distinguished 
iil)ilities,  but  an  avowed  and  proselyting  Paitizan  oftheir  Tenetx,  1  conclu- 
ded with  these  words:  "The  man  who  will  believe  nothing  but  by  forrc 
of  chiinonstrntivo  eviih^nco  (even  though  it  is  strictly  dcmonstral)lo  thattlio 
domonstrabilily  rciiuired  would  countervene  all  tho  purposes  of  tlie  Truth 
in  (piestior,  all  that  render  tho  belief  of  the  same  desirable  or  obligatory) 
is  not  in  a  state  of  mind  to  be  reasoned  with  on  any  subject.  But  if  he 
further  denies  the  fad  of  the  Law  of  Conscience,  and  the  essential  differ- 
ence between  Right  and  Wrong,  I  confess,  he  puzzles  mo.  I  cannot  with- 
out gross  inconsistency  appeal  to  his  Conscience  and  Moral  Sense,  or  I 
should  admoniah  him  that,  as  an  honest  man,  he  ought  to  adveHlse  himself 
with  a  Cavete  omncs !  Scelus  sum.  And  as  an  honest  mm  irtyself,  I 
dare  not  advise  him  on  prudential  grounds  to  keep  his  oi)inions  secret,  lest 
1  should  make  myself  his  accomplice,  ami  he  helping  him  on  tvith  k  Wrap- 
rascal. 


Ilpl 


292 


AIDS    TO    REFLECTIOX. 


[Many  persons,  who  have  never  caicfiiUy  reflected  upon  tho^rowK/a  of 
their  belief  in  the  Being  and  Attrilmtes  of  God,  or  learned  to  diutingiiish 
between  those  which  are  subjective,  in  the  reason  and  conscience,  and  li> 
b6  learned  by  reflection,  (see  note  10)  and  those  which  are  objective,  inth(! 
order  and  apparent  puq)osc  discovered  in  tlie  world  without,  may  at  first 
be  surjirised  at  tlic  declaratioas  of  tlic  author  in  tlie  passage,  to  which  tliis 
note  belongs.  A  careful  examination  Jiowever,  of  all  his  language  resjHsct- 
ing  Uiis  subject  and  topics  nearly  connected  with  it,  in  tliis  passage,  in 
notes  43  and  51),  and  in  the  Appendix,  will  satisfy  tiiem,  I  think,  not  only 
that  his  views  are  not  designed,  but  tliat  they  have  no  tendency  to  weak- 
en and  unsettle  our  faitli.  According  to  his  view  of  tlie  subject,  the  true 
and  abiding  frround  of  all  efficient  and  living  faith  in  the  Being  and  Attrt- 
butes  of  the  one  holy,  jJI-perfl^ct  and  personal  Gtod,  is  to  be  found  not  in 
data,  facta  given  (see  p.  177)  from  without,  but  by  reflecting  on  and  deve- 
loping the  inward  and  inalienal)le  law  of  our  own  rational  and  i)crsonal 
being.  The  idea  of  God  being  thus  formed,  and  a  corresponding  object- 
ive reality  believed  in,  on  other  grounds,  such  a  work  as  Paley's  Natnnil 
Theology  may  do  m!ich  to  illustrate  his  ])ower  and  skill,  as  manifested  in 
the  works  of  his  hands,  but  could  never  prove  to  the  satisfaction  of  a  mind 
really  sceptical  tlie  existence  of  a  first  cause  corresponding  to  the  rational 
idea  of  God.  Is  it  not  indeed  a  fact,  notwithsttuiding  tlie  abundant  com- 
mendation bestowed  u])on  tlie  work  of  Dr.  Paley,  tlie  (lependenco  jilaced 
upon  it  in  our  systems  of  instruction,  and  the  nsseition,  that  a  mind  un- 
satisfied with  this  argument  is  not  to  be  satisfied  at  all — is  it  not  a  fiict,  I 
say,  that  many  young  men  of  ingenuous  minds,  but  at  the  same  time  lo- 
gical and  critical  in  their  enquiries,  are  left  unsatisfied  with  the  results  of 
tlie  work.  I  fear  there  are  many  who,  having  been  taught  tliat  this  is  the 
great  and  triumphant  argument,  the  sure  ground,  on  which  a  belief  in  the 
existence  of  (Jod  depends,  find  their  faith  rather  weakened  by  it  than  con- 
firmed, or  at  best  lose  more  in  regard  to  their  views  of  his  character,  tliaii 
they  gain  in  their  belief  of  his  existence.  It  enters,  we  must  reuieuiber, 
into  the  very  nature  of  the  ai-.-jument,  which  Paley  has  developed,  and 
perhajis  no  one  could  have  dcuie  it  more  justice,  the  argument  fiom  eftects 
to  their  causes,  I  mean,  that  we  can  only  infer  the  existence  of  a  cause 
ad(!quate  to  the  [iroduction  of  the  cfTect.  Now  what  is  tlic  effect,  for 
which  Dr.  Paley  seeks  a  cause,  and  from  which  he  infei-s  the  existence  of 
God  ?  Simply  tlie  mariifesmtion  of  design,  of  an  intelligent,  perhaps  also 
a  benevolent  purjiose,  in  the  works  of  nature.  The  cause  therefore,  accor- 
ding to  Dr.  Paley,  is  an  intelligent,  probably  a  benevolent  cause  ;  a  being 
or  a  power  cajiable  of  forethought,  of  forming  a  pur])ose  and  of  adapting 
means  to  the  acconipliKliment  of  its  purpose.  So  far  too  ius  we  can  judge, 
and  so  fiir  as  the  practical  purposes  of  the  argument  are  concerned,  this 
causative  agency  is  unlimited  in  the  cboici^  of  its  emls,  and  carries  them 
into  eifecl  with   infinite  power  and  skill.    This  seems  to  me   to  be  a  fair 


m 


NOTKS. 


293 


ccttvl  upon  tho  fc,roumls  of 
I  or  leunicd  to  diistiii^iiisli 
on  and  consficncf.',  und  to 
wljii'li  are  objective,  in  tli(! 
ivorld  without,  may  at  first 
tlic  passage,  to  wliicli  tliis 
of'uU  liis  language  resjH!ct- 
fith  it,  in  tJiis  passage,  in 
ty  tlieni,  I  think,  not  only 
lave  no  tendency  to  weak- 
;w  of  tlie  subject,  the  true 
til  in  the  Being  and  Attrt- 
Grod,  is  to  be  found  not  in 
by  reflecting  on  and  deve- 
D«Ti  rational  and  jjci-sonal 
id  a  corresponding  object- 
a  work  as  Paley's  Natnnil 
and  skill,  as  inaiiifested  in 
)  the  satisfaction  of  a  mind 
rcspon<ling  to  the  rational 
uiding  the  abundant  corn- 
y,  tlie  dependence  jjjaced 
risseition,  that  a  mind  un- 
•d  at  all— is  it  not  a  fiict,  I 
•;  but  at  the  same  time  lo- 
siitisfied  with  the  results  of 
icon  taught  tliat  this  is  the 
I,  on  which  a  belief  in  the 
r  weakened  by  it  thiin  coii- 
lews  of  his  character,  tluui 
iters,  we  must  remember, 
Pxlcy  has  developed,  and 
,the  argument  liom  eftects 
r  the  existence  of  a  cause 
w  what  is  tlie  cftect,  for 
,  he  infei-s  the  existence  of 
in  intelligent,  perhaps  also 
rhc  cause  therefore,  accor- 
lenevolent  cause  ;  a  being 
a  l)ui-])ose  and  of  adapting 
■o  far  too  ius  wc  can  judge, 
imeiit  are  concerned,  this 
its  ends,  and  carries  them 
seems  to  me    to  be  a  fair 


statement  of  the  inference  even  in  Dr.  Paley's  view  of  the  subject.  Hut 
does  the  cause  thus  infened  answer  to  our  idea  of  an  all-perfect  and  jier- 
sonal  CJod  ? 

To  one  acquainted  with  the  distinctions  unfolded  by  Coleridge  in  subsc- 
ijuent  parts  of  this  work,  it  would  convey  my  view  of  the  subject,  to  say 
that  the  cause  hero  inferred  corresponds  ih  kind  to  the  powers  of  the  un- 
derstanding and  the  faculty  of  selection,  but  does  not  necessarily  involve 
according  to  the  terms  of  the  argument  the  distinguishing  attributes  of 
■|)ersonahty,  viz.  r(;asou,  self-concimisness,  and  free-will.  15ut  as  the  read- 
er is  not  sujiposed  to  have  udoi)ted  those  distinctions,  I  beg  him  to  con- 
nider  whether  we  have  not  experience,  that  a  power,  the  same  in  kind 
witli  tliat  to  which  Dr.  Paley's  argument,  if  taken  strictly,  leads  us,  may 
exist  independently  and  free  from  any  supposed  conjunction  with  the  at- 
ti'ibutes,  whatever  they  are,  which  constitute  jiersonality.  For  j)roofJ  that 
^ve  liave,  I  refer  liini  to  the  pa.ssage  of  this  work  in  j)]).  l.'J7 — 154,  and  if  in 
connexion  with  this  he  will  carefully  and  candidly  reflect  on  the  notion 
which  he  attaches  to  the  words  pei-son  and  personality,  and  why  it  is,  that 
his  reason  revolts  at  the  thought  of  addressing  a  brute,  as  a  personal  and 
responsible  being,  however  remarkal)le  his  jiowers  may  be  as  a  hrute,  he 
cannot  but  be  convinced,  that  there  is  something  in  personality  tmd  the  at- 
tributes constituting  it,  which  lays  the  ground  of  a  most  sacred  and  invio- 
lable distinction,  lie  will  be  convinced  that  no  jiossible  addition  to  the 
degree  of  those  poweiv,  which  belong  in  common  to  rational  and  irrational 
beings,  could  ever  invest  a  brute  apt^nt  with  the  attributes  of  i>ei'sonality ; 
that  there  must  therefore  bo  n  dillbrence  in  kind,  and  not  in  degree  only, 
between  those  beings  to  which  the  notion  of  jtei-soimlity  attaches,  and 
those  to  which  we  cannot  apply  it  without  a  conscious  feeling  of  its  ab- 
surdity ;  and  that  there  must  be  a  very  great  defect  and  inaih'qiiacy  in  an 
argument  for  the  existeiKio  of  God,  which  proves  at  best  only  the  exis- 
tence of  a  power,  which  may  or  may  not.  co-exist  with  pei-sonality. 

In  his  chai)tcr  on  the  personality  of  the  Divine  lieiiig.  Dr.  Paley  says : 
•'contrivance,  if  established,  ap|)e»is  to  me  to  prove  eveiy  thing,  which 
we  wish  to  prove.  Amongst  other  things  it  pro\es  the  personulity  ol"  the 
Deity.  That,  which  can  contrive,  which  can  design,  must  be  a  pci-soii." 
Now  let  me  ask  any  reader  to  examine  the  proofs  referred  to  above,  or  to 
recall  the  fiicts  of  his  own  experience,  and  say,  whether  irrational,  brute 
beings  do  not  contrive,  whether  they  do  not  design,  whether  they  do  not 
perceive,  an  end,  provide  means,  and  direct  them  to  their  end ;  and  whether, 
if  they  can  and  do  manifest  these  |)owei-s,  it  will  follow  tliat  th(>y  arc  jier- 
fions.  If  it  be  a  ditrerence  of  degrees  merely,  there  is  surely  fiir  less  dif- 
ference lietween  brutes  and  men,  than  between  man  iuid  his  creator:  and 
there  could  not  be  the  absiu'dity,  which  we  should  ncsvertheless  be  con- 
scious of  committing,  iu  extending  the  term  to  them.  If  it  be  not  a  dif- 
furencc  of  degrees,  if  i)(;rsonalify  involves  a  dillercnc(!  in  kind,  and  a  dif- 
ti-iencc,  which  k  the  ^louiid  of  a  vast  und   motil  sacred  distinction,  then 


291 


AIDS    TO    REKLKCTIOX. 


1  i 


1. 


4l  ^ 


Dr.   I'iilcyV  arfTunu'iit  seems  to  ine  to  fiillf    short   of  proving  tlic;  I'xist- 
<'ii<M!  ()t'  u  being  rorr?sj)oii(liiig  to  the  nitiontil  idea  of  Cod. 

Tlic  tnilli  is  tilt;  urgtiiui'nt  from  ifl'ect  to  ciiiise  in  this  case,  m  im'scjitcd 
liy  Dr.  I'ulcy,  hirhides  two  distinct  things.  It  infers  Jirst  the  existence  of 
a  causo  lulajuaie  to  the  effijct.  This  wc  do  by  virtue  of  a  proposition, 
which,  though  synthetic,  results  from  the  inherent  forms  or  laws  of  tlio 
liuuum  midci-standing,  and  is  tlie  necessary  ground  of  experience!.  (Sec; 
note  (!7).  Hut  secondlij  it  infers  the  existence  of  a  cause  corresponding  in 
its  sulijedive  character,  or  as  it  is  in  itself,  to  the  character  of  the  ert'ect,  or  at 
least  of  a  cause  arudofroua  to  known  causes,  which  produce  similar  clli'cts. 
Now  the  (]uestion  arises,  whether  in  either  case  the  inference  is  authorized 
or  required  by  the  same  laws  of  thought  in  tlie  understanding,  as  the  fir.-st  in- 
ference. We  see  certain  effects,  means  adapted  to  ends  &c,,  where  the  cau- 
sative agency  is  put  forth  !)y  men,  by  rational,  personal  agents.  Wc  disco- 
ver similar  eftects  in  the  works  of  nature,  which  must  be  traced  to  an  invisi- 
ble, unknown  ca-ise.  How  far  are  we  directed  by  the  authority  of  reason, 
or  re(iuired  by  tlio  la^vs  of  the  understimding,  to  infer  the  nature  of  tli(! 
cause  lK.»e  from  the  nature  of  the  effect,  or  from  the  similarity  of  the  ttfects 
in  the  two  cases  to  infc^r  a  .similarity  of  the  unknown  cause  to  that  which 
is  known?  Dr.  Paley's  inference  is,  that  the  unknown  cause  is  an  intelligent, 
[lersonal  agent,  corresponding  in  kind  to  the  higliest  known  agency,  which 
produces  similar  effects.  But  we  have  Hcen,  I  think,  that  .similar  effects 
may  be  produced  by  a  power  inferior  in  kind,  neither  rational,  nor  person- 
al. How  then  do  we  know,  or  how  can  we  learn  by  this  ])roce.ss  of  ar- 
guing, that  the  unknown  ciuso  of  those  effects,  which  Dr.  Pahiy  has  ex- 
liii)ited,  that  the;  mysterious  and  dread  oroumd  of  being  in  all,  that  exists 
and  that  we  call  nature,  is  not  a  necessitated  .is  well  as  a  necessary  JJeing 
or  that  it  is  ev(;n  si'lf-c()ns(;ious  and  intelligent. 

If  now,  as  1  trust  will  be  the  case,  the  reailer  shrinks  with  a  conscious 
feeling  of  dread  and  abhorrence  irom  such  a  con<'lusion,  as  impious,  J 
would  earnestly  beg  of  him  not  to  charge  it  u])on  me,  and  at  the  same  time 
warn  him  not  to  (uscribe  the  fueling,  which  such  ii  conclusion  would  awa- 
k(!ii,  to  any  convictions  of  the  being  and  attributes  of  a  pei-sontd  (Jod, 
which  the  supi»osed  strength  and  inlluence  of  Paley's  argiunent  may  have 
been  thought  to  produce.  That  fititli  in  the  Being  of  God,  mul  that  rever- 
ence tor  his  holy  afid  |)erfi'Ct  character,  in  virtue  of  which  wc;  shrink  from 
atheism,  us  a  violation  of  (jur  moral  being,  as  absurd  and  impious,  lie  far 
deeper,  than  those  convictions  of  the  mere  undei-st;uidiiig,  "the  fticulty 
judging  according  to  sense,"  which  may  have  been  derived  from  tlie  argu- 
ment in  question. — Am.  En.] 

[52]  p.  124. 

Virium  et  ))roprietatum,  quic  non  nisi  d(!  .S'leftstaiitibus  predicari  pobsunt, 
fonuis  sHy>t/-staiuibiis  Attriitulio,  est  Sui'tRbiiiio. 


ON. 


NOTES. 


295 


liort  of  i)roving  tli(!  exist- 
'ko  of  Cod. 

e  in  this  comc,  ns  im'.soitcd 
nfers  Jirst  the  existenco  of 
ly  virtue  of  a  propositidii, 
irent  forms  or  lawn  of  tho 
round  of  expcrieiico.  (Sec; 
if  u  cause  corresponding  in 
liiiractcr  of  tlic  ert'cct,  or  at 
icli  produce  siiniiar  c(li'ft.«. 
ho  infon-nco  is  authorized 
idurgtanding,  as  tlie  first  iii- 
)  ends  &c.,  vvliere  the  cau- 
ersonid  agents.  We  disco- 
must  be  traced  to  an  invini- 
l)y  tlie  authority  of  reason, 
to  infer  tlie  nature  of  tlio 
;he  similarity  of  the  ttfects 
;nown  cause  to  that  which 
own  cause  is  an  intelligcnr, 
hest  known  agency,  which 

I  think,  that  similar  cftects 
cither  rational,  tior  porson- 
Mirn  by  this  ])rocc.ss  of  ar- 

which  Dr.  Pal(!y  has  ex- 
(»f  being  in  ail,  that  exists 
well  us  a  necessary  lleing 

r  shrinks  with  a  conscious 
conclusion,  as  impious,    1 

II  me,  and  at  the  same  time 
I  a  conclusion  would  awa- 
•ibutos  of  a  pei-sonal  (Jod, 
'alej'V  argument  may  have 
ing  of  ( Jod,  !uid  that  rever- 
!  of  which  we  shrink  from 
thsnrd  and  impious,  lie  far 
iidcrstJUidiug,  "the  faculty 
Ben  derived  Irom  tlie  urgu- 


<tantil>U!='  prudicuri  puusunt, 

10. 


[53]  p.  128. 
Soepp.  42— 44. 

[The  reader  is  requested  to  connect  with  tho  subject  of  this  AnionisM 
and  Comment,  also  note  20,  and  the  ])assage  in  th(!  text  at  pjt.  2fK>— 218. 
To  those,  who  wish  to  examine  closely  the  creed  of  the  author,  it  wll  Iks 
of  use  also  to  refer  here  to  the  whole  article  on  Redeinirtion,  beginning  at 
p.  184.— Am.  Ed.] 

[54]  p.  134.  •    ' 

[The  following  is  die  passage  referred  to  in  the  text  extracted  from  his 
first  Lay  Sermon  or  tlie  Statesman's  Manual.— Am.  Ed.] 

"  In  nothing  is  Scriptural  history  more  strongly  contrasted  with  tlio  his- 
tories of  highest  note  in  the  present  age,  than  in  its  freedom  from  the  hol- 
lowness  of  abstractions.  While  the  latter  present  a  shadow-fight  of  Things 
and  Quantities,  the  former  gives  us  the  history  of  Men,  vad  balances  the 
ini|)ortant  influence  of  individual  Minds  with  the  previous  svate  of  the 
national  morals  and  manners,  in  which,  as  constituting  a  specific  suscep- 
tibility, it  presents  to  us  the  true  cause  both  of  the  Iniiflence  itself,  and  of 
the  Weal  or  Woe  tliat  were  its  Consequents.  How  should  it  lie  other- 
wise ?  The  liistories  and  political  economy  of  tlie  present  and  preceding 
century  partake  in  the  general  contagion  of  its  meouanic  philosophy,  and 
are  the  product  of  an  unenlivened  generalizing  Understanding.  In  the 
Scriptures  tliey  are  the  living  educta  of  tlie  Imagination ;  of  that  reconci- 
ling and  mediatory  power,  which  incorporating  the  Reastjn  in  Images  of 
the  Sense,  and  organizing  (as  it  were)  the  flux  of  the  Senses  by  the  per- 
iiianence  and  self-circling  energies  of  the  Reason,  gives  birth  to  a  system 
of  symbols,  harmonious  in  themselves,  and  consubstantial  with  the  truths, 
of  which  they  are  the  conductors.  These  are  tho  Wheels  which  Ezekiel 
iicheld,  when  the  hand  of  tlie  Lonl  was  upon  him.  and  he  saw  visions  of 
(!od  as  he  sate  among  the  captives  by  tho  river  of  Cliebar.  Whitlicrsoever 
lite  Spvit  ivas  to  go,  the  wheels  went,  and  Ihither  was  their  spiiit  to  go:  for 
the  spirit  of  the  liviitg  creature  ivas  in  Die  wheels  also.  The  truths  and  the 
symbols  that  represent  them  move  in  conjunction  and  form  the  livinj.'  cha- 
riot that  beai-s  up  (for  its)  the  throne  of  the  Divine  Humanity.  1 1  ■,  by 
a  derivative,  indeed,  but  not  a  divided,  influence,  and  though  in  ond- 

aiy  yet  in  more  than  a  meUiphoiical  sense,  the  Sacred  Book  is  rihiiy 
iiuitled  the  woiu)  of  god.  Hence  too,  its  contents  present  to  us  lu,  stream 
of  time  conlhiuous  as  Life  tuid  a  symbol  of  Eternity,  inasimu  h  as  tlie 
Past  and  tho  Futui'e  are  virtually  contained  in  the  Present.  \.  cording 
therefore  to  our  relative  position  on  its  banks  the  Sacred  lli^ti  i  y  becomes 
prophetic,  tlie  Sacreo  Prophecies  historical,  while  the  powei-  i  '  substance 
of  both  inliore  in  its  Laws,  its  Promises,  and  its  Conuuiii  ...i.s.  In  tho 
ricriiiiuies  therefore  huth  Factaand  Persons  must  of  necessity  have  a  two- 


200 


A  ins    TO    PKKLECTION. 


r. " 


*l 


liilil  si^'iiiflrnnrn,  n  pnst  and  a  fiilnrc,  n  tciiiiioniry  nnd  n  prrpotiinl,  n  pnr- 
ticiiliir  mid  a  universal   n]>i)licaii<)ii.    Tlicy  must  b(!  at  once  I'oitraits  and 

Id.'i.ls. 

I'iliKu!  (inu]M'itinn  pl)ilos(>])liin  in  paniMTtinnm  relipionem  durit: — A 
Innifrer-bitten  and  idea-less  pliiKiso])liy  naturally  produces  a  slurveling  and 
conifbrlless  religion.  It  is  aniong  tin*  miseries  of  the  present  aj;c  that  it 
recognizes  no  nicditiin  between  Literal  and  Mttnphorical.  Faitli  is  ei- 
ther to  be  buried  in  the  dead  letter,  or  its  name;  and  honors  usurped  by 
a  connterfeit  product  of  the  inecbanical  understanding,  which  in  the 
blin<lness  of  self-complacency  confounds  svMiioi.s  with  allegories.  Now 
an  Allegory  is  but  a  translation  of  ali.strnct  notions  into  a  pictnre-languago 
which  is  itself  nothing  but  an  abstraction  from  objects  of  the  senses;  the 
jivinciiinl  being  more  wonhless  even  than  its  phantom  jmixy,  both  alike 
unsubstantial,  and  the  former  shaj)eless  to  boot.  On  the  otlier  hand  aSyni- 
l)ol  (5  «;iv  an  ruv-rtjyofiKur)  is  cliaracterizcd  by  a  translnccnce  of  the  Special 
in  the  Individual,  or  of  the  General  in  the  Especial,  or  of  the  Universal  in 
the  (lenernl.  Above  all  by  the  translucence  of  the  Eternal  through  and 
in  the  Temporal.  It  always  partakes  of  the  Reality  which  it  renders  in- 
telligible ;  and  whil'  >  eiiunciates  the  whole,  abides  itself  as  a  living  part 
in  that  Unity,  of  which  it  is  the  representative.  The  other  are  but  ernjjty 
echoes  which  the  timcy  arbitrarily  associates  with  apparitions  of  matter, 
less  beuntifid  but  not  less  shadowy  than  the  sloping  orchard  or  hill-side 
pasture-field  seen  in  the  tr,ins|)arcnt  lake  below.  Alas!  for  the  flocks  that 
are  to  be  led  forth  to  such  piistures!  "//  shnll  even  he  as  when  the  hungry 
dreamelh,  and  hchold !  he  ealeth  ,•  hut  he  u'nkrth  and  his  sold  i.i  empty  :  or  as 
when  the  thirsi/  o  reameth,  and  behold  he  drinheth  :  hut  he  aindieth  and  it  faint .'" 
(Isaiah  xxi.x.  t^.)  O!  that  we  would  seek  fur  the  breati  which  was  given 
fioni  heaven,  ll;i>t  we  should  eat  thereof  and  he  strengthened !  O  t'lat  we 
woidd  draw  at  the  well,  at  which  tlie  flocks  of  our  forefathei-s  had  liviiii' 
water  drawn  lor  them,  even  that  water  which,  inste.nd  of  mocking  the 
thii-st  of  him  to  wlioin  it  «as given,  becomes  n  well  witliin  liimself  spriii"- 
iug  up  to  life  everlasting! 

When  we  reflect  how  large  a  part  of  our  present  knowledge  and  civii- 
ization  is  owing,  directly  or  indirectly,  to  the  Hible  ;  when  we  arc  com- 
pelled to  admit,  as  a  fact  of  history,  that  the  I?i!ile  has  been  the  main  Lev- 
er by  which  the  irioral  and  intellectnal  character  of  Europe  has  bee"  rais- 
ed to  its  j)reseut  comparative  height;  we  should  be  struck,  methiiiks,  by 
the  marked  and  prominent  difference  of  this  Hook  from  the  -vorks  which  it 
is  now  the  fashion  to  (]note  as  guides  nnd  authorities  in  morals,  jiolities 
and  history.  I  will  point  out  a  few  of  the  excellencies  by  which  the  one 
is  distinguished,  and  shall  leave  it  to  your  own  judgment  and  recollection 
to  |)evceive  and  apply  the  contrast  to  the  productions  of  highest  name  in 
these  latter  da>s.  In  the  IJible  every  agent  appeai-s  and  acts  as  a  self-sub- 
sisting individual :  each  has  a  life  of  its  own,  and  yet  all  are  one  life.    The 


ON. 

iry  nnd  a  prrpotiml,  n  par- 
bi!  at  once  Portraits  and 

im  rolipiorifim  diipit: — A 

lirodiiccs  a  starveling  and 
of  till)  jiresent  aj^c  that  it 
htaphorical.  Failli  is  ei- 
o  and  honors  iisurppd  by 
;rstandinf:,  which  in  the 
r.s  witli  Ai.i.EGoniEH.  Now 
ns  into  a  pictnre-languago 
objects  of  tlio  senses ;  the 
)hantoin  jmixy,  liotli  alike 
On  the  otlier  hand  a  Syni- 
ranslucence  of  the  Special 
cial,  or  of  the  Universal  in 

the  Eternal  through  and 
Bality  which  it  renders  in- 
)ides  itfclf  as  a  living  part 

The  other  are  bnt  empty 
I'ith  apparitions  of  matter, 
lojnng  orcliard  or  hill-side 
Alas !  for  the  flocks  that 
even  he  as  when  the  hingry 
d  his  soul  i.i  empty  ;  or  as 
tit  he  aivnheth  and  i.i  faint .'" 
le  bread  v\  hich  was  given 
strotigtiicncd  !     O  t'lat  we 

our  forofatlioi-s  bad  living 
ii,  iiistc-id  of  mocking  tlio 
\ell  within  himself  sjjring- 

'scnt  knowledge  and  civil- 
ible  ;  when  wo  arc  com- 
ic bfisbpcn  the  main  Lov- 
r  of  Europe  lias  bee"  rnis- 
rl  be  struck,  metbinks,  by 
ik  from  the  -vorks  w  hicli  it 
lorities  in  morals,  ])olitics 
llciicies  by  which  the  one 
judgment  and  recollection 
rtions  of  highest  name  in 
eni-s  and  acts  as  a  self-siib- 
id  yet  all  are  one  life.    The 


NO'rK.S. 


1397 


elements  of  necessity  and  free-will  are  reconciled  in  the  higher  power  of 
an  ornnii)re.scnt  Providence,  that  predestinates  the  whole  in  the  moral 
freedoni  of  the  hitegral  parts.  Of  this  tbo  JJible  never  sulfers  ns  to  lose 
sight.  The  root  is  never  detached  from  the  gi-ound.  It  is  God  every 
where  :  and  all  creatures  confonn  to  his  decrees,  the  righteous  by  pei-for- 
inaiice  of  the  law,  tlie  disobedient  by  the  sufteruncc  of  tlie  penalty." 
[See  also  notes  33  and  (JG. — Asr.  Ed.] 

[55]  p.  135. 
[The  Essay  in  the  Friend  referred  to  in  the  text,  will  be  found  entiro 
in  note  5!),  and  the  Appendix  to  the  Statesman's  Manual,  in  the  Appendix 
to  this  volume. — Am.  Ed.] 

[56]  p.  136. 

There  is  this  advantage  in  the  occasional  use  of  a  newly  minted 
term  or  title  expressing  the  doctrinal  schemes  of  particular  sects  or  partiea, 
that  it  avoids  the  inconvenience  tliiit  jwesses  on  either  side,  whether  wo 
adopt  tlic  name  which  the  Party  itself  has  taken  up  to  express  it's  peculiar 
tenets  by,  or  tJiat  by  which  tlio  same  Party  is  designated  by  ifs  ojjponents. 
If  we  take  the  latter,  it  most  often  hajjiiens  that  either  tJio  persons  aro 
invidiously  aimed  at  in  tlie  designation  of  the  principles,  or  that  the  name 
implies  some  consecpience  or  occasional  accompaniment  of  the  principles 
denied  by  the  parties  themselves,  as  apjjhcable  to  tliei:  >  oij.  ctively.  On 
the  other  hand,  convinced  as  I  am,  that  current  appo  Iv  Jons  are  never 
wholly  indifferent  or  inert ;  and  that,  when  employed  to  express  tlie  cha- 
racteristic Belief  or  Object  of  a  rdigtoiis  confederacy,  they  exert  on  the 
Many  a  great  and  constant,  though  insensible,  influence ;  I  cannot  hut  fear 
tliat  in  adopting  the  former  I  may  be  sacrificing  the  interests  of  Truth  be- 
yond what  the  duties  of  courtesy  can  demand  or  justify.  In  a  tract  published 
in  the  year  181(j,  I  have  stated  my  objections  to  the  word  Unitarians:  as  a 
name  which  in  its  proper  sense  can  belong  only  to  the  Maintainers  of  the 
Truth  impugned  by  the  persons,  who  have  cliosen  it  as  their  designation. 
"For  Unili)  or  Unition,  and  indistinguishable  UnicUy  or  sameness,  aro 
iiiooinpatible  tenas.  We  never  speak  of  the  Unity  of  Attraction,  or  the 
Unity  of  Repulsion  ;  but  of  the  Unity  of  Attraction  and  Repulsion  in  each 
corpuscle.  Indeed,  the  essential  divei-sity  of  the  conceptions.  Unity  and 
Sameness,  was  among  the  elementary  princijiles  of  the  old  Logicians;  and 
Leibnitz  in  his  critique  on  Wissowatius  has  ably  exposed  the  sophisms 
Smuniled  on  the  confusion  of  the  two  terms.  But  in  tlie  exclusive  sense, 
ill  which  the  name.  Unitarian,  is  apjnopriated  by  the  Sect,  and  in  which 
they  meiui  it  to  bo  tmderstood,  it  is  a  presumptuous  Boast  and  on  unciiari- 
tiil)le  calumny.  No  one  of  the  Churches  to  which  they  on  this  article  of 
the  Christian  Faith  stand  opposed,  Greek  or  Latin,  ever  adojrted  the  term, 
Trini— or  Tri-vuii-turimis  as  their  ordinary  and  proper  name :  and  had  it 

38 


sw 


MPS   TO    KJ'.l  l.r.(  TH)V. 


^1- 


ill: 


l»fen  irtli"i\vi.-^o,  yot    I  ftiiy   is  !is>urcfll>  nn    in^'ical   <  )|.(>i)sil<!  In    'I'li-iiliily, 
which   pxprnssly  iiiflii(t<is  if.     'I'lio  iii|ili'  .Mli.-mci'   is  n    |!iili<>ri  Alliiun' 
'I'lir  inir  ilcsijiimlioii  i>f  ll»»'ir  rlmriicti'iislic  'I'cni'l,  mixI  «  liicli  wmilil  .-ini 
(ily  nii<i  molVciifiivi'ly  <'\|>ni«-  a  liicl  iiiiiiiiltcil  on  nil  tiiiltf,  if»  I'silunfliii  [h.-ni 
<ir  tliH  assertion  (if  llii?  iwiv  Irmiiniiity  rit'( 'lirist." 

I  ilitrf  not    liesitatf!  to  avow   my  r('|frcf,  thai  any  schcnio  ordoctiinfK  or 
tcnL't.i   sJuMild    h<i  tho   siiliji'ct    "f  penal   law:    thini;.'h   lean  easily  eoi: 
eeivc,  that  any  ."elieriM',  hiiwevnr  e.^cejleiit  in   itself,  inay  ho   |ii'o|)ajtatecl, 
and  however  false  or  ininrious,  may  hi;  assailed,  in  a  manner  and    hy 
nieanR  tliat  would  make  the  Advocate  or  Assailant  justly  pimislmhle.     IJiii 
then  it    is  the  miini)ii\  the  mcnii.i,  that  eonstitnte  the  cnine.      The  merit  nr 
de)nerif  of  ihe  Opinions  themselves  depends  on  their  orij,'inatin^'  and    de- 
terniinin^r  causes,  whiidi  may  differ  in  ev<>ry  diflueiit  |{elicv(;r,  and   are 
ei-rlainly  known  to  Ilim  alono,  who  coininandcd  us — Judfjc  not,  It  st  ye  lie 
juilf;cd.     At  all  events,  in  the  prerent  state  of  tin;    Law,  I  ilo  not  see  wherr' 
w(!  can    hcfrin,   or  where  we  etui  stop,  without   inconsistency  and  eonsc^ 
«|uent  hardstiip.     Jxulffinf:  by  all  that  n<c  can   pretend  to  ktiow  or  are  cn- 
i^irtUid  to  infer,  w}fO  among  tiB  will  take  on  liimHelf  to  deny  that  the  lati^ 
[K  Priestley  was  a  <:ood  ami  licni'volenf  man,  as  sincere  in  his  love,  as  lu; 
wac  intrepid  and  indefatiffahle  in  his  pursuit,  of  Truth?      Now  let  us  (!on- 
stnicT  ■liwee  pnrdlel  tallies,  thfi  lirst  containing;  tin;  Articles  of  IJelief,  moral 
and  tlM""*l>ii2ical,  maintained  h^     he  v<'ni'ral)lo  Hooker,  as  the  rejiresentalivc 
ot'ihe  l'',»«5«tilishi'(l  ''hurcli   each  article  lieinj;  distinctly  lined  and  number- 
ed; the  sei^wMl  the  'J'enets  ,ie,i|  Fei-snasions  of  Lord  Ilerliert,  as  tin?  rc[)r(.'- 
S(!ntativp,  iif'fh*'  platoni/inj.'  Wejsts;  and  the  third,  thost-  of  f)r.   I'rieslle}-. 
(iCt  the  ))<>iitt»'.  i#i   vvhw4i  the  ^j^cond  and  third  nfrree  with   or  ditter  fi-oin 
the  first,  he  cofiwdered  m*  to  tlie  comparative  nnmlier  modified  hy  the 
•Himparittive  wcij^t  and   importance  of  the  several  jioints — and   let  any 
««M»i|>eteiit  ajid  iijiTViitit  iWan  be  appoimcd  tlic  Arbiter,  to  decide  according,' 
gHlifbeot  iiidnenwiff    withoutany  r<?1erence  to  the  truth  of  the  opinions, 
#1^1  of  tlie  two    (Irrtei-cH  from  th»-   mft  more  widely!    I  say  this^  well 
^tfrnnw  tliHi  it  ^vHlnld  l>c  ^ihuodantlv  mon-  iKiident  to  leave  it  unsaid.     Hat 
f  say  it  1*   'he  .mnviction.  ihaf  the  libtnitiUi  in  the  adoption  of  admitted 
misnomers  in  the  naming  >tf  otectrmal  syntemp,  if  only  they  have  been 
iHTfatlvely  leffalized,  is   !wt    .m  .!<)ii)v<>cal   prortf  of  liberality  towards  the 
persons  who  dissent  from  us.      On  the  »-ontrarj .  f  more  ri»an  suspect  that 
the  former  lih«^rality  does  in  too  rnatiy  i^nen  ari>w  from  a  i«teir  pre-dispo- 
sition  to  transfer  their  reprobuti»»ri  and  irrtolerancc    from  t,l»e  r*!ictrines  to 
the  Doctors,  from  the  Belief  to  th<;  Bidioveif .       Inder^-ncy,  Almse,  ScofliiiK 
oil  subjects  dear  and  awful  to  nmnllitude  of  our  felMrtr-citizevj* — Appeals 
|o  the  vanity,  n[)petites,  and  maliimant  passions  >if  i<rn<     iiit  an*'   iiicomiK'- 
tent  jndjfes — these  are  fla<rrant  overt-acts,  <-ondcrnned  >      the  Lwv  written 
in  the  heart  of  every  honest  maru  .lew.  Turk,   and  < 'lirii'^.ri.     'I'lit-se   ;ev 
points  respecting  which  the  humblest  Ijonest  man  teels  it  Utf  duty  jvlioi  i 
hiiiiself  infallible,  and  daies  not  hesitate  in  eiving  iittermtce  Wftlie  MUliiT 


i' 


f*>i 


NOTKS. 


•2')[) 


n\'. 

rical  <)j.(«)sile  to   'rri-iiiiiiv, 
.incc  is  :i    (i>rliiM"i   Allimn' 
•iM't,  iiriil  wliii'li  wiiiild  SUM 
1  all  is'uU'P,  \>*  IVilmiflin  |iiMii 

any  scliciiio  tvI'doi'IriiKH  or 
:    tlii>u;.'li  1  <'.'Ui  cnsily  cin: 

itself,  may  •••'  pnipajfatcd, 
liltul,  ill  n  iiianiHi-  and  liy 
ilant  Justly  piinisliiililc.  ISiii 
ti-'  tilt'  crime.  'I'lu'  iiii'rit  uv 
on  tlicir  orifriiiatiiig  uiul  dc- 

difV,  iiiit  Hi'litvcr,  and  ain 
cd  us — .(iidp;  not,  list  yr  In; 
ho  l.uw,  1  do  not  s<;<'  vvlicrc 
It   iiicoiisistrncy  and  roiisc- 

prctcnd  to  kfiow  or  ai-o  rii- 
iiisclf  to  deny  that  the  laK; 
,  as  sincere  in  his  love,  as  h<! 
)f  Truth  ?      Now  l(!t  lis  con- 

th(!  Articles  oriJeliof,  moral 

looker,  as  the  repivseiitativc 
(listinetly  lined  and  nninher- 
'  1,(11(1  Ilerliert,  as  tin;  repni- 
hird,  those  of  Dr.  Prieslle}-. 
rd  n<rreo  \\ith  or  ditVer  from 
,e  luiinher  inodititMl  hy  tlic 
aevr-rnl  points — and  let  any 

Arbiter,  to  deride  aeeordinf; 

to  the  truth  of  tho  opinions, 
ore  widely !  I  say  tliis;  well 
lent  to  leave  it  unsaid.  But 
in  the  adoption  of  admitted 
[IIP,  if  only  lliey  have  been 
i«rf  of  liberality  towards  thn 
ry^I  more  tlian  suspect  that 
sirita-  from  a  kteic  pre-dispo- 
eranee  from  the  r*«.etriiies  Id 
Indee^ncy,  AAiisp,  Mcofliiij.' 
«ur  feliwr-eitizers* — A  ppeals 
i!»  of  ijrii<>"-tint  awi"  iiieom)K'- 
idemtKvl  'ho  l.r'»'  written 
;,   and  ( 'hrw?i,<ri.      l'3k»'se   xr.; 

man  feels  it  bm  diitjv  m  Jtoifl 
iviug  utterance  n  the  .v<i*ti'' 


111  his  conscienee,  ii  the  .luiy-liox  as  fearlessly  a-  \>y  his  fireside  It  h-  far 
olIierwifM*  with  respect  to  iiiiiitci's  of  fallli  and  inwaiil  coin  iciioii ;  and 
uidi  rcHj^et  to  llii'sc  I  say— ToleiMle  no  |{eli(f,  llial  .M>ii  jiidp'  false  and  of 
)ii|iirii>iis  |.  ndency  :  and  anai;.'n  no  llelie\er.  The  iM:iii  is  more  and  (illier 
tliaii  his  ('.(  liet":  and  (lod  only  kiiow.s,  how  small  or  how  laiye  a  part  of 
hiin  the  IJ(li»-f  in  (lueslion  may  be,  lor  jrood  or  for  evil.  Jtesist  every 
false  doctrine:  and  call  no  man  iieretic.  The  false  d(<clriii(!  does  not 
necessarily  make  the  man  a  lieniic  ;  but  an  evil  li.art  can  make  any  d(pc- 
wine  heretical. 

Artuated  by  thesi;  principleia,  I  have  (ibjeeied  to  a  lidse  and  deceptive 
(le«iffnati(>M  in  the  case  ol"  one  System.  I'ersiiaded,  that  the  doclrini's, 
eaumeraled  in  p.  I'i7— I'^S  are  not  only  ismtiHid  t>  the  Christian  Kelijrion, 
liiit  those  which  contia-(hstiiif,'iiish  thi!  relij;ion  a.s  i'liri.ilutn,  I  merely 
npciU  this  ))eisuasioii  in  an  other  form,  when  I  ansert,  that  (in  hi_i/ sense  of 
i!ie  word,  Chrisiinn)  imilaiianism  is  not  Chiistiaiiity.  Unt  do  J  cay,  lliat 
ihose,  who  call  iheniselves  riiitarians,  are  not  ('hii>liiuis:'  (iod  ibibid' 
I  Would  not  think,  iiiuch  l.-s  promul^rale,  a  jiid^'ein.  nt  at  oiic.i^  so  pre- 
Muiiptiious  and  ho  iiticharitable.  Let  a  friendly  aiUajfonirft  retort  on  wiy 
scheme  of  faith,  in  iIk;  like  manner:  1  shall  respect  him  all  I  hi;  mora  for 
his  consistency  as  a  reasener,  and  not  confKh;  the  less  in  his  kindness 
towards  me  as  his  Neighbour  and  l'"ellow-clirisliaii.  'i'liis  latter  and  most 
endearinjr  iiiune  I  sciircely  know  how  to  withhold  even  from  my  friend, 
llv.VA.N  III  HwiTZ,  as  (itteii  as  I  read  what  every  Kevererof  Holy  Writ  and 
(if  the  Knglish  Hible  oufrht  to  read,  his  adiniiahh;  XiMiiei.*:  Jli;iili\i(;.«! 
It  has  trembled  on  the  verfie,  as  it  were,  of  my  lil'S,  every  lime  I  have 
coiiversiHl  with  that  pious,  learned,  .stroiifr-minded,  and  siiigle-heuited  Jew, 
an  Israelite  ind(>ed  and  without  {.'iiile—  ,     • 

Ciijun  ciira  seijui  natnrain,  lepiliiis  iiti, 
i']l  inentem  vitiis,  ora  negare  dolis; 
Viniiles  o|)ibus,  veruiii  jira'poiiere  fidso. 

Nil  vaeinnn  seiisu  dicere,  nil  facere. 
Post  obiiiim  \ivam  .si^ciiin,  siicuni  reipiicscam. 
Nee  fiat  iiielior  sors  inea  sorte  sua! 

From  a  poem  of  Hilkherl  on  his  Muslcr, 
(he  persecuted  Jkrengarius. 

I'ndcr  the  same  feelinjis  I  conclude  this  Ml  to  Rijlcetion  by  applying 
the  priiici))le  to  another  misnonier  not  less  inappropriate  and  far  more  iii- 
llnentinl.  Of  those,  whom  I  ]ia\i^  found  most  iea.son  to  respect  and  value, 
many  have  been  members  of  the  (•luireh  ofll.ime:  and  ceilainly  I  did  not 
iionour  those  the  lea.st,  wlw  scrupled  even  in  eoinmoii  |)arlaiiec  to  call 
iiw  ( •hiirch  a  Heformed  riiunch.  A  similar  scruple  would  not,  methinks, 
(lisjjtatce  a  protestani  as  to  \\tf  use  of  the  words,  Catholic  or  JJoinan 
<.'ath«*c:   and  if  (tacitly  at  leaw.  and  in  thought)  ho  rcmcuibeicd  that  the 


300 


AIDS    TO    HKKLECTION. 


.«^l.:.; 


'.ish 


IloiiiiHli  Anti-rmlinlic  Clmrrli  woul.l  mon-  truly  oxpivw  tl..-  rm—liommh, 
tn  mark  tlmt  th<!  oormiitioim  in  .liscii.liiic,  do.lrin.-,  iiml  l.nulic..  .Id,  lor  tlir 

fnr  hiriii-r  \mr\,  .>wo  l.oili  tl.rir  oripn  nn.l    iicrpclimtioii  to  tl.c  U. sli 

Court,  .11.(1  II..;  Innil  T.ib.mnlH ..f  il..;  City  (.rRo....-;  ai..l  n.-Micr  »..■  .jr  .v- 
cr  huvi-  iMcn  Ca/W.c,  i.  o.i.i.iv.'ix.il,  tl.ro.iBl.o.it  tl.o  lirnvm Empire,  or 
even  ill  tl..'  wl.(.1.5  Latin  or  Wf.stcm  (:i...rcl.-.u..l  ^ii<.--catl.olic,  bc-atis., 
no  oth.r  Cl.iin-li  acts  oi.  so  i.iuiow  nn.l  cx(!oninni.icative  n  imn.-ipl.',  or 
iH  rlmnictrrizcl  by  swd.  a  j.iUo.m  npirit  of  monopoly.  lustea.!  of  a  Cath- 
olic {.n.iv.r8,il)  8i.irit  it  may  l.c  Ui.ly  .l.-.8cril.ea  as  a  Hi.irit  of  partic.ilar.Hm 
countfirieitit.p  C..tl...U.nty  by  a  rufrative  totality  an.l  heretical  Hcll-c»rc..ni- 
8cripUon-in  th.^  first  inst.mc.«  cittinR  off,  .u..l  wnco  then  cutting  henH^  1 
off  from,  all  tl.o  ..tl.cr  n.oinbcrs  of  Christ'H  Ito.ly.  For  th.,  rert,  1  think 
OH  that  man  of  tr..c  catholic  spirit  and  apostolic  zeal,  R.ohanl  Haxter, 
thought;  an.l  my  readers  willth.uik  me  for  conveying  my  reflections  in  h.s 
own  wonl.,  in  the  lollowing  gol.len  passages  from  his  Lit..,  "huthfully  pub- 
lished from  his  own  original  MrtS.  by  Mathew  Sylvester,  KiiK,. 

»  My  censures  of  the  «..ptista  do  much  differ  from  what  they  w.;re 
at  first  I  then  thought,  that  their  errors  in  die  dodnnes  of  faith  were 
their  most  dangerous  mistakes.  But  now  I  am  assured  U.at  their  m.sex- 
pressions  and  misunderstanding  us,  with  our  mistakes  of  them  and  incon- 
venient expressions  of  our  own  opinions,  have  mu.lo  the  d.lferen.-e  ... 
most  pointB  ap,.c..r  much  greater  U.an  it  is;  an.l  that  in  some  it  is  next  to 
none  at  all  Hut  the  great  and  unreconcUablo  .lirt.'-ronccs  lie  m  their 
Ch.irch  Tyranny;  in  the  us..rp..tions  of  their  Hierarchy,  and  Priesthood, 
under  the  nau.o  of  spiritual  auU.ority  exorcising  a  temi.oral  Lordsh.p; 
in  their  corr,.ptions  an.l  abasement  ..f  God's  Woi-shii.,  but  above  all  ...  their 

Bystematic  befriending  of  Ignorance  imd  Vice. 

«  At  first  I  thought  that  M.-.  Perkins  well  proved,  that  a  IJaptist  cannot 
BO  beyond  a  reprobate;  b..t  now  I  do..bt  not  that  God  hath  many  sanct.- 
tie.1  ones  a.nong  them  who  have  received  the  true  doctrine  of  Christ.an.ty 
80  practically  that  U.eir  contradictory  errors  are  like  a  conquerable  .lose  ot 
noison  which  a  healthftd  nature  doth  overcome.  And  I  can  never  believe 
that  a  wan  may  not  he  saved  hy  that  religion,  which  doth  hid  hnng  him  to  the 
truchve  of  God  and  to  a  heavenly  mind  and  life :  nor  that  God  mil  ever  cast 
a  Sold  hdo  hcU,  that  tndy  loveth  him.  Also  at  first  it  would  .l.sgracc  any 
doctrine  with  me  if  I  did  b.it  hear  it  called  Popery  and  ami-chnstian ; 
but  I  have  long  leame.l  to  be  more  impartial,  and  to  know  that  featan  can 
use  even  the  names  of  Popciy  and  Antichrist,  to  bring  a  trutli  u.to  sus- 
picion and  discredit."— Baxtcr'i  Life,  part  L  p.  13L 

■  [57]  p.  143. 

According  as  wc  attend  more  or  less  to  the  differences,  the  Sod  becomes, 
of  course,  more  or  less  comprehc.isive.  Hence  th.:re  arises  for  the  systei,  - 
atic  Naturalist  the  necessity  of  subdiviiiing  the  Siorts  into  Orders,  Classes, 


IN. 

uxprrw  the  (ixcl.—  liomish, 
iiic,  mill  jiiaclictMld,  lor  tlic 
irixHuatiuii  to  tin;  Uiiini)<li 
WW,  and  n(v*.h(>r  an'  ur  cv- 
iiit  tlio  Rdimn  L'«i/)iVe,  or 
luul  ^»i/i-cntlit)lic,  becuiisti 
iinuiucative  n  prim-iplc,  or 
iiijioly.    Instead  of  u  Cntli- 
na  a  npirit  of  particularinni 
and  heretical  nclf-circnni- 
sincc  then  cutting  lierwilf 
jr.    For  th(!  rest,  1  tliink 
tolic  zeal,  Riohurd  Baxter, 
veying  ray  reflections  in  his 
ini  his  Liff,"fuitlifullyiiuh- 
Sylvester,  Ktitfi." 
Her   from  what  they  wtjre 
tlio  doctrines  of  faith  were 
11  assured  tliat  tlieir  misex- 
listakes  of  tlicm  (Uid  incou- 
ve  made  tlio  dirterenco  in 
id  tliat  in  some  it  is  next  to 
lie  dirteronccs  Uc  in  their 
Hierarchy,  and  Priesthood, 
ting  a  tumiwral   Lordship ; 
)i-ship,lHitahove  all  in  their 

roved,  that  a  IJnptist  cannot 
tliat  God  hath  many  sancti- 
true  doctrine  of  Christianity 
;  like  a  conquerable  dose  of 
ne.  Jlnd  I  can  never  believe 
ich  doth  hut  bring  him  to  the 
;  nor  that  God  mil  a'er  cast 
first  it  would  disgrace  any 
Po[)ery  and  anti-christion ; 
and  to  know  that  Satan  can 
t,  to  bring  a  trutli  into  sus- 
131. 


lifrercnceB,the  Sod  becomes, 
c  there  arises  for  the  systei,  - 
a  SJorta  into  Orders,  Classes, 


NOTKS. 


;50i 


Families,  vVc. :  nil  which,  however,  nsolvc  thems- Iv.s  for  tin-  mere  Lojii 
cian   into  tiie  conception  of  (jeinisand  tfpecicM,  i.  «.  thr  romprilniidinf,'i 
and  the  comprehended. 

[S8]  p.  Ml. 

Were  it  not  so,  how  could  the  first  comimrison  have  Ikm'ii  possible  ?  It 
woidd  involve  the  absurdity  of  mcasuriiiffa  thin>;  by  itsi-lf.  IJiit  if  w<i  fix  on 
8omi>  one  thinj;,  the  length  of  our  own  foot,  or  of  our  band  and  urm  from 
the  elbow  joint,  it  is  oviilent  that  in  order  to  do  this  wo  must  hav<!  the  con- 
ception of"  Measure.  Now  these  auteced.nt  and  most  general  Conceptions 
are  what  is  meant  by  the  constituent /or»w  of  the  rii.l.TsUiiidiiig :  we  call 
them  ron,y/i<i«'iM)ecause  they  are  not  acquired  by  the  rii(l<-rstandiii<r,  but 
arc  implied  in  its  constitution.  As  rationally  mi^'lit  a  Circle  be  .«aid  to  ac- 
quire a  centre  and  circumference,  as  the  I'ndcrstandiiiK  to  ac(iuirn  these 
its  inherent  forms,  or  ways  of  coiK^eivin?.  This  is  what  Leibnitz  meant, 
when  to  the  old  adage  of  the  Peripatetics,  Nihil  hi  int.llectt\  f|und  non 
i.rius  in  SeiisA  (  There  is  nothing  in  the  Iliidei-standing  not  derived  from 
the  Senses,  or— There  is  nothing  roiiceived  that  was  not  pn-vionsly  pcr- 
reived);    he  reiilied— pncter  iiitelleetnm-  ipsum  ((;xcept  the  underslanding 

itself). 

And  h(!re  let  me  remark  for  once  and  all:  whoever  would  rejled  to  any 
.uirpose— whoever  is  in  earnest  in  hi«  pursuit  of  Self-knowledge,  and  of 
one  of  the  principal  means  to  tiiis,  an  insight  into  the  meaning  of  the 
words  he  uses  and  the  (hircrent  meamngs  projMU-ly  or  im|)roperly  conveyed 
by  one  and  the  same  word,  according  as  it  is  used  in  the  Schools  or  the 
Market,  accorduig  as  the  ftim/ or  a  high  degree  is  intended  (ex.  gr.  Heat, 
Wei"h*'  ^'c.   as  employed  scientifically,  compared  with  the   same  word 

us..d''pop"''"''y-^^''""'^''"'"'  ^  '^''J''  «^"'"''""''y  1"-'>I'"«"S  ""'^  ""  '»«  ^^''J"'""'' 
must  so  ftu'  overcoiiK!  his  dLsliko  of  pedantry,  an<l  his  dread  of  being  suei^nMi 
at  as  a  Pedant,  a.s  not  to  quarirl  with  an  uncouth  woril  or  phrase,  till  he  is 
quite  sure  that  some  other  and  more  familiar  would  not  only  have  expressed 
the  precise  meaning  with  equal  clearness,  but  have  been  as  likely  to  draw 
his  attention  to  this  meaning  exclusively.  The  ordinary  language  of  a 
Philosoiiher  in  conversation  or  popular  writings,  compared  with  tin;  lan- 
C,ia.'e  he  uses  in  stri.-t  re.Lsoning,  is  .us  his  Watch  comimred  with  the 
Chronometer  in  his  Observatory.  He  sets  the  forni.ir  by  the  Towu-do.-k, 
or  even,  pcrluips,  by  the  Dutch  clock  in  his  kitchen,  not  be.uiusc  lie  be- 
lieves  it  right,  but  because  his  neighbours  and  his  Cook  go  by  it  To  af- 
ford the  reader  an  opportunity  for  exercising  the  forbearance  here  rec<.i„- 
niended,Iturnback  to  the  phrase,  "most  general  Conceptions,  and  ob- 
serve, that  in  strict  and  severe  propriety  of  language  I  shoul.l  have  said 
gencrdifr.  or  gemrifiCYfA]m- than  general,  and  Concipicnces  or  Conceptwt 
Acts  rather  tlian  concciitions. 
It  is  uu  old  Coiniilaint,  that  u   Man  of  O'enius  no    sooner   appears, 


AlPrt  TO    WKIIIU  TIO"*. 


'     »  1 


.1  1  '■ 


4'i 


liiit  iIk'  llii-i  of  Diiiici'H  (irf  up  ill  ni'iiiM  to  i-i'|>i'|  the  iiivuiliii)/  Aliiii.     'I'liii 

»i!i>rlMilloii    wciillil  \i;\\('.  liillili'  llinrt liMTis  l<i  il(i   tnilli,  I    niis|1((  t,  liiiil  it 

|i4Tii  wiirili'il  iiioi'i!  (liM|ms,<iiiiiiiiti'ly,  ami  willi  ii  lvnx  <-(iMti'iii|iliii)iiH   iiiititli)- 
h'is.     I'or  "  |)iiii<'i>s"  It  t  lis  Hiilistiliitr  "  till'    IMiiiiy,'  or  tin- "  ii  to  x""i"..' 
(///I.1  wortil)  111'  till'  Apowtlc,  ami  \vc  hIiiiII  |ii'iIiii|is  liml  no  p-cat  (litliciilij  in 
iii'c(iiiiiliii):  liir  iIh'  lint.     'I'll  arri\c  at  tln^  root,  iiiili'nl,  aiid  last  (inuiml  nf 
tlic  |»i(ililriii,  it  VMnilil  111-   iircfSMiry   to  iiivf.<ti>,'att!  the  iiatiiro   and  circci-- 
(if  till' Ni'iii^nof   Dilli'i'i'iH  I!   on  till'   liiiiiiaii  iniiiil  wlirn;   it   is  not  liilil  in 
rlit'cl,  liy  Unisnii  ami  Ki'lltiMinii.     W't'  lii'i'd  nut  jro  to  tlic  sava).'c'  tiilics  of 
Noiili  AiiH'ilca,  or  ilic  jet  ruder  iNativc.-i  of  llit-   Indian  isles,  to  learn  liow 
Kli;.'lit  a  (l('gr«!(!  ofDilli'iciife   will,  in   inienltincd  minds,  call  ii|i  a  sense  of 
J)iversiiy,  an   inward    |ii'ri)le.\ity    iiiid  eontiadietion,  as  if  the  Slianjreis 
Were  and  yet  were  not  of  ihe  same  kliiil  with  iheniseives.      Who  lias  not 
tiad  oecasioii  to  ohsi:rve  the  cllect  wliieh  the  (festieillations  and  nasal  tones 
ofa  l''i'eiic|imaii  prodiirc  on  our   own   \'iilf{ar!''     lleri;   wo  may  sec  the 
ori),'iii  and  primary  import  of  our  "  Unkindmnn."     It  isn  hciimo  of  {//ikiiul, 
(Uiil  not  th(!  mere  neiralioii    but  the  jiosilixe  Opposite  of  the  sense  of  k!iul. 
Alienation,  avt.Taviited  now  hy  fear,  now  liy  contemid,   and  not  selilom  hy 
II  iiiixliu'o  of  liotli,  aversion,  haired,  cnrnity,nr(!  so  many  successive  shapi's 
of  its  p'owth  and  metaiiiorphosis.     In  appliciition  to  the  present  case,  it  is 
siilVieient  to  say,  that   I'indar's  remark  on  sweet  Music  hnlds  e(|imliy  true 
of  (Jeniiis:  as  niiiiiy  as  are  not   deliffhted  hy  it  are  disturbed,  perplexed, 
irritated.     The   In  holder   cither  recofjni/.cs  it  as  a   projected  I'orm  of  his 
own  Ueiiifr,  that  moves  before  iiiiii  with  u  (ilory  round  its  licnd,  or  recoils 
from  it  as  from  a  Spectre.      ]{ut  this  sjn ciilatioli  \\oul(l  lead  us  too  Hii  ;  we 
must  be  content  with   havingreferred  to  it  as  the  tdtimale  gnamd  of  the 
fad,  and  jiass  to  the  more  obvious  and  iiroxiinate  causes.     And  as  the  first 
I  would  rank    the  jjerson's  nut  uiidorslandiiif.'  what  yet  he  ex|)ects  to  iin- 
(hrslaiid,  and    as  if  he  had  a  rijilil   to  do  so.     An  oii^'inal   JMalliematical 
Work,  or  any  other  that  recjiures  ])eeuliar  and  (so  to  lay)  technical  marks 
and  symbols,  will  excite  no  iimasy  feelings — not  in  the  mind  of  a  eompe 
tent  Reader,  for  he  nnderstaiids  it;  iUid  not  with  others,  becaiiso  they  nei 
tlier  exjiect  nor  are  expected  to  imdersiiuid  it.     The  sivond  place  we  may 
iissifrn  to  tlu!  .UwimiUu-standin';,  which  is  almost  sure  to  follow  in   cttses 
whtiru  the  incompetent  jierson,  findinj,'  no  outward  marks  (l)ia;,'rams,  nr- 
bitraiy  signs,  and  the  like)  to  inform   him  at  first  sight,  that  the  subject  is 
one  which  he  does  not  pretend  to  understand,  and  to  be  ignorant  of  which 
does   not  detract  from  liis  estimation  ns  a   man  of  abilities  generally,  icill 
attach  some  meaning  to  what  he   liears  or  reads  ;  and  as  lie  is  out  of  hu- 
mour with  the  Author,  it   will  most  often   be  such  a  meaning  as    he  can 
()uii;-rel  with  and  exhibit  in  a  ridii'iilons  or  oOeiisive  jioiiit  6f  view. 

But  above  all,  the  whole  World  almost  of  Minds,  as  liir  as  regards  intel- 
leclual  efli-ins,  may  be  divided  into  two  classes  of  the  flusy-indolcnt  and 
Lazy-indolent.  To  both  alike  all  Thinking  is  jiainfiil  ;  and  all  attempt*  to 
luusu  tliein  to  think,  whellicr  in  the  re-cxaminalion  of  their  e.xisluig  Con- 


Ill'  iiiMiiliii);  Alirii.  'I'lii>i 
ly  tnilli,  I  siisjH  it,  liiiil  il 
SM  (■(ilitrtri|ililiiiiM  iilitilln- 
ly,'    or    flic  ■'  ui  111    yfii;,' 

liiid  nil  ^ri'i'iit  ililliriiltv  III 
iiirni,  atiij  Ill-it  (jii'iiiiiiil  iif 
t(!  till'  iiiiliiro  mill  clli  Its 

il   Wlini!    it    is    lint  lirlil  ill 

pi  to  till'  siivii;jc'  tiilirs  nl' 

iiiiliiili  Isli's,  111  li'iirii  liiiw 

lllillilri,  cull  ll|l  a  .-iciirii'  III' 

tioii,  IIS  if  till,'  Stiiiiip  IS 

lii'liisi'lvi's.     Willi  litis  lint 

Lii'iiliitiuiis  mill  ii.'isiil  tunes 

lliTi;  \vc  limy  sec  the 

It  isn  Hciimi  uf  Uiikiiul, 

Dsitc  iif  till'  sense  III"  kliiil. 

Iciiijit,   mill  not  si'lilniii  liy 

io  iimiiy  successive  sluipes 

III  to  till'  |iresent  ciise,  it  is 

Music  liiilils  ei|iiiiliy  true 

are  ilistiiibeil,  iierplexeil, 

I  a   jiroji.cteil   I'^Diiii  of  liis 

y  riiiiiul  its  liciul,  or  recoils 

I  woiilil  Icjul  US  too  fiir;  we 
le   iiltiliiiite  gi'oiiiiil  of  till! 

0  causes.  And  as  the  first 
,liiit  ypt  lie  expects  to  iiii- 
Aii  ori^'iiiiil  JM;i!lieiimticul 
(so  to  !!iy)  tecliiiical  liimks 
t  ill  the  iiiiiiil  of  a  coiiipc 

II  others,  lieciuise  they  iiei 
Till'  sccoiiil  place  wv,  may 
1st  sure  to  follow  ill  cases 
ivard  marks  (Dia^'raiiis,  ar- 
st  sjjrht,  that  the  silliject  is 
nd  to  lie  ignorant  of  which 

of  aliilities  peiierally,  will 
Is  ;  and  as  lie  is  out  of  hii- 
iicli  a  iiieaniiig  as   he  can 
isive  jioinl  6f  view. 
iiiils,  as  liir  as  rcfiarils  iiitel- 

1  of  the  fliisy-indolent  and 
lainfiil  ;  and  all  atloinpts  to 
ilion  of  their  t'.xisluig  Con- 


t> 


y>.      ^"*.     ».^   ^   .K% 


IMAGE  EVALUATION 
TEST  TARGET  (MT-S) 


/ 


o 


It. 


1.0 


I.I 


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NOTKH. 


303 


virtioMH,  01-  !or  tlu*  iT.'-rnon  oi  n.-w  li;:Iit,  nrc.  iniuuiti-.  "It  m„;i  M  U: 
N.rv  ,1(M.,,  un.l  rU'un-;  but  .rally  on.;  o.iglit  to  !..,•  >m''-  =-"•'=  "'  "  ''''"•" 
ono  wivi.clR.s  one's  brniii  to  li.ul  out  what  it  i^.  I  taU.'.  u\>  a  Look  as  u 
CoMiimni.m,  with  whom  1  ran  have  an  easy  .la-.Tliil  chit-chat  on  what  wo 
|,oth  know  l.,.foi-..han,!,  or  ilso  mattura  onU.-t.  la  our  l.isnrc  hourn  wo 
have  a  rifilit  l>i  relaxation  and  aniuricini'iit." 

Well !  hill  in  their  uliulious  hours,  wiien  their  How  in  to  be  bent,  when 
they  '.nvapud  .1f«,v«.s  or  a.ni.lst  the  .Alnses?     Alas!  it  is  jnst  the  name ! 
M'Im-  same  eniviiifr  for  amii.wnml  !.  c.  to  U'.  away  from  the  Muses!  lor  re-  ■ 
lavaliou,  i.  v.  th.'  imhe.wlinirof  a  lJ.>w  which  in  Ihetha.l  never  l-.een  str.inf;. 
There  are  two   wav^  of  oi-tainin;,'  tlieir  applause.     The   In'sl   i«:lMml)Jo 
then,  to  reeotieih!  in  one  and  the  same  oeeiipation  tlie  love  of  iSloth  and  t|io 
liatred  of  vaeanev  !     Gratify  inilolenee,  and  yet   sfive  tJieni  from  Enma-- 
in  i.laii.  Kni.'lish,fVom  themselves!  For,  spit.;  ..f  their  antipathy  U>  ilnj  rea- 
.lin.r,   the  keeping  .•.miimny  with  themselv.'S  is,   aft.'r  all,  the  uisullerahl.i 
animvanee :  an.l  the  true  seer.-t  of  th.'ir  dislik.-  to  a  ^vork  of  Tlion-ht  and 
In.piiry  li.-s  in  its  ten.b.n.-y  to  make  them  ue.piainle.l  with  their  own  per- 
manent H.inK.     The  oth.^r   road  to  th.'ir  fav.-ur  is  to   hitro.h.eo  to   them 
thrir  own  thoughts  and  pre.lil.rtions,  tri.-ked  out  in  the  fine  lai.fr.iage,  in 
which  it   would  gralifv  th.;ir  viu.ity  to  .'xpress  them  in  their  own  .•onver- 
\,.r<ation,  an.l  with  which  th.'V  ran  imagin.;  th.-ms.-lvs  s/.o«'<«- #;  and 
this  (as  has  l..-en  elsewhere  remark..!)  is  the  characteristic  diH.'ren.-e   he- 
iw.'enthe  secon.l-rale  Writ.-rrf  of  the  lust  two  or  tliriM!  gen.M-an..iis,   an.l 
th.>  same  .-lass  mi.ler  I'.ii/.aheth  an.l  the  Htuarts.     In  the  latter  we  fm.l  the 
,i,..st  far-fct.di.'.l  an.l  singular  thoughts  in  the  simi)l.'st  and  most  native 
hm'ma-'.' ;  in  the  f-irmer  tli.-  most  .)l.vious  an.l  eommon-|ilac.!  tli.)Uglils  in 
ih.M.Krst  far-fetched  and  motley  languag.-.     IJut  lastly,  an.l  as  tli."  sin<;  .iii;'i 
non  of  th.nr  i)atronag.',  a  suffiei.Mit  arc  must  he   letl  fortJio  Reader's  mind 
to  oscillalt  in— free.l.)m  of  choice. 

To  make  tlie  shifting  cloud  ho  what  you  please, 
S.1V.-  only  wh.-r.!  the  attra.-ti.m  of  Curiosity  determines  the  linfi  of  Motion 
The  Attention  must  not  h.;  fastened  down:  an.l  this  every  worl:  of  Gen- 
ius, n..t  simi.lv  narrative,  must  d.i  hefor.;  it  .-an  he  justly  api.r.'ciated. 

In  f..rnier  times  a  poindiir  work  meant  <.ne  that  a.lapt.id  th.;  rcsuUs  of 
stn.lious  Me.litati.in  or  s.-ientific  Kes.arch  to  the  capacity  of  the  People, 
pi-esenti.ig  in  th.;  roi.cr.'t.",  hy  instances  an.l  examples,  what  ha.l  b.'en  as- 
certained in  the  Abstract  and  hy  dis.'overy  of  the  Law.  .Voic  on  the  other 
han.l,  that  is  a  poi.nlar  Work  which  giv.-s  back  to  the  i'l'opl.i  their  own 
.■rnirs  and  prejutli.-cs,  and  flatters  the  Many  by  .•reating  tluirn,  under  the 
title  of  TiiF.  piiu.u;,  into  a  supreme  an.l  iiiapii.'llid.I.;  Tribunal  of  h.tellectu- 
al  F''xcellenci>.  V.  S.  In  a  continuous  w.irk,  Ih.;  fre.pieiit  insertion  luid 
l.'iigth  of  Notes  would  need  an  Ap.ilogy:  in  iil....ik  of  Aphorisms  and  de- 
la.-h.Ml  Con.ments  iDiic  is  necessary,  it  being  nn.le.-st.io.l  In  lonhand,  that 
the  Sau.-o  and  tho  Garnish  arc  tooccuj.y  the  greater  part  of  ib.-  Dish. 

?!.  T.  V. 


rtfi 


;]()l 


AIDS    TO    UKILIX  riO.V. 


[59]  p.  i-15. 

TiiUc  a  fiimilinr  illiistnition.    My  Siglit  tiiid  Toudi  ronvpy  to  ino  n 
ccitiiiii  iiniHcssioii,  to  wliicli  my  I'ndfivtaiulinf,'  iii)i)lics  it'ti  |)rc-coiic<'i)tions 
{iniiiTjilus  iiiikcedeiites  et  f^enendisifimi)  of  (iuaiility  and  llelatioii,  and  thus 
refers  it  to  the  Class  and  Name  of  tlirce-coriiercd  Bodies— we  will  suii- 
[lose  it  tlif.  Iron  of  a  Turf-s^pado .    It  coinpai-cstho  sides,  and  finds  that 
iiiiy  two  nieiwired  as  one  are  greater  than  the  third  ;  mid  aceording  to  a 
liiw  of  the  imajrination,  there  arises  a  presumption  that  in  all  other  Bodiea 
of  tli('  same  tij;nre(t.  e.  thi-ee-cornered  and  c(iuilateral)  the  same  jnoportion 
exists,    Atler  this,  the  senses  have  been  directed  successively  to  a  number 
of  tliree-com<!red  bodies  oftinequal  sides— and  in  these  too  the  same  pro- 
portion hiis    l)een  found    without  exception  till  at  length  it  becomes    a 
fiict  of  erperimcc,  that  in  all  Triangles,   hitherto  seen,  the  two  sides  arc 
greater  than  the  tliird :  and  there  will  exist  no  ground  or  analogy  for  an- 
ticipating an  exception  to  a  Rule,  generalized  from  so  vast  a  number  of 
particular  instances.    So  flir  and  no  farther  could  the  Understanding  carry 
ns:  and  as  far  as  this  "the  faculty,  judging  according  to  sense,"  conducts 
many  of  the  inferior  animals,  if  not  in  the  sjuiie,  yet  instances  analogous 
and  fully  e<iuivalent 

The  Reason  supersedes  the  whole  process :  and  on  the  first  conception 
]iresented  by  the  Understanding  in  consequence  of  the  first  sight  of  a  tri- 
angular Figure,  of  whatever  sort  it  might  chance  to  be,  it  affirms  with  an 
■•isstirance  incapable  of  future  increase,  with  a  perfect  certainty,  that  in  all 
possible  Triangles  any  two  of  the  inclosing  Lines  xriU  and  musl  be  greater 
than  the  third.  In  short.  Understanding  in  its  highest  form  of  Experience 
remains  comniensumte  with  the  exi)erimental  notices  of  tlie  senses,  from 
which  it  is  generalized.  Reason,  on  the  other  hand,  (Mther  predetermines 
Experience,  or  avails  itself  of  a  I'.ast  Experience  to  supersede  its  necessity 
in  all  fiiture  time ;  and  atfinns  truths  wliich  no  Sense  could  perceive,  nor 
Experiment  verify,  nor  Exi)eriencc  confirm. 

Yea,  this  is  the  test  and  character  of  a  truth  so  affirmed,  tliat  in  its  own 
itropc^r  form  it  is  inconceivable.  For  to  conceive  is  a  fimction  of  the  Under- 
standin"  which  can  be  exercised  only  on  subjects  suborifinate  tlierelo. 
And  yet  to  the  forms  of  the  Understanding  all  trutli  must  be  reduced,  that 
is  to  bo  fixed  as  an  object  of  reflection,  anil  to  be  rendered  expressible. 
And  here  we  have  a  second  test  and  sign  of  a  truth  so  affirmed,  that  it  can 
come  forth  out  of  the  moulds  of  the  Understanding  only  in  the  disguise  of 
two  contradictory  concept irn is,  each  of  whiili  is  jianially  true,  and  the 
conjunction  of  both  conceptions  becomes  the  representative  or  expression 
(rrthe  erponent)  of  a  truth  bcjjond  conce))tion  and  inexinx'ssible.  Exam- 
ples. Refiiii!  Abraham  was,  I  aw.— (iod  is  a  Circle  whose  centre  is  every 
where  and  circumference  no  where.— The  Soul  is  all  in  every  part. 

If  this  appear  extravagant,  it  is  an  extravagance  which  no  man  can  in- 
deed learn  from  another,  but  which  (were  this  possible)  I  might  have 


ii> 


NOTES. 


300 


convey  to  ino  n 
:'s  |)rc-coiic<'i)tionH 
Itelatkii),  and  thus 
lies — we  will  miji- 
lU's,  and  finds  that 
lid  according  to  a 
n  all  other  Bodiea 
le  same  jnoportion 
sively  to  a  nuniher 

too  the  same  pro- 
igth  it  becomes  a 
I,  the  two  sides  arc 
I  or  analogy  for  an- 
0  vast  a  number  of 
Understanding  carry 
to  sense,"  conducts 
instances  analogous 

the  first  conception 
i  first  sight  of  a  tri- 
e,  it  afiirnis  with  an 
certmuh/,  that  in  all 
and  must  be  greater 
form  of  Experience 
of  tlie  senses,  from 
ither  predetermines 
persedc  its  necessity 
could  perceive,  nor 

Tied,  that  in  its  own 
iction  of  the  Under- 
subordinate  tlierelo. 
iiist  be  reduced,  that 
rendered  expressible. 
ufVirmed,  tliat  it  can 
ily  in  the  disguise  of 
ulially  true,  and  the 
ntative  or  expression 
expressible.  Exani- 
liosc  centre  is  every 
in  every  part, 
lich  no  man  can  in- 
ssible)  I  might  have 


lennit  fro.n   Plato,   Kepler,   and  Racon;  from   ^^^^l^  ']^^'l^ ^'^^l 
l,.ibnit/    an.l  Fenelon.    liut  in  this  last  paragraph  I   have,  1  m,c  un 
wi  ingly  oversteppe.1  my  purpose,  according  to  which  we  were  to  t.ko 
Reason  as  a  simply  intellectual  power.      Yet  even  as  such,  and  w.tl.  all 
So  dTJvantage'/f  a  technical  and  arbitrary  AbstracUo.,  .t  ^^^^ 
made  cvident-1.  that  there  is  on  in/uaion  or  immediate  Beholdmg,  a  - 
compantdby  a  conviction  of  the  necessity  and  universality  of  tlietrud. 
80  Seld  not  derived  from  the  Senses,  which  Intuition,  when  «  is    on- 
:^tyPe  Sense,  gives  birth  to  the  Science  of  Mathematics,  and  v.hen 
annUed  to  Objects  supersensuous  or  spiritual,  is  the  Organ  of  Theolo^ 
Td  PhUo«ophy  ;-and  2.  that  there  is  Ukcwise  a  reflective  and  discursive 
Faculty  or  iiie  Apprehension,  which,  taken  by  itse  f  and  uninflucn  cd 
by  tJeforLr,  depends  on  the  Senses  for  the  Materids  on  winch  it  is 
exercised   mu    is  contained  within  Uic  Sphere  of  the  Senses.    And  this 
Facuiy  U  r^  which,  in  generalizing  the  Noucos  of  the  Senses,  eonsututes 
s3o  Experience,  and  gives  rise  to  Maxims  or  Rules,  which  may 
become  mJ  nd  more  geW,  but  can  never  bo  raised  to  unive«al 
VeS  or  beget  a  consciousness  of  absolute  Certainty;  though  they  may 
J^  sSclrfo  extinguish  all  doubt    (Putting  Revelation  out  of  view 
See  our  fi«   Progenitor  in  the  50th  or  lOOtl.  year  of  h.s  existence     H.s 
Spelnrwoidl  probably  have  freed  him  from  all  doubt,  as   the  Sun 
s^ink  n  1  Horizo.!^  that  it  would  re-appear  the  next  morning.    Bu  com- 
3e  this  Btate  of  Assurance  with  that  which  the  same  man  would  have 
CTof  hetnhPr^positionof  Euclid,  supposing  him  l.ko  Pythagoras  to 
ave  disc^^^^^^^^^  Now  is  it  ex,>edient,  I  ask,  or  con- 

SsptrarSubjectsbyonlandtho  same  name?  Or,  having  two  nauK. 
inT  language,  shoidd  we  call  each  of  the  two  .Uversc  subjects  by  both 
re  by  ei  her  narne,  as  caprice  might  .lictate?  If  not,  then  as  we  have 
;;:etwo  w'nTs  H-o»  and  Understanding  {.«  indeed  what  Language  of 
cultivrJinhas  not?)  what  should  prevent  us  from  appropria  ing    ho 
fonne'o  I  Power  distinctive  of  Humanity  ?  We  need  only  placc  Uu 
S'ui^-fio.n  the  two  terms  in  opposition  (ox.  gr.  "A  and  B  are  both 
rati  ml  Beings;  but  there  is  no  comparison  b.tmon  thorn  >"  P-nnt  of 
Sr  nW'  or  »  She  always  concbales  ratiomlUj,  though  not  a  Woman  ot 
tS^S^rslan^U.^)  to  see,  that  we  cannot  reverse  ^:^^^;^ 
higher  Gift  Un,le.-stnnding,  and  the  lower.  Reason.    W  hat  »'«'«^f  PJ"^"' 
S^isked     Alas!  that  which  has  prevented  UB-Uie  cmm  of  this  co  du- 
^  rSie  erms-is  only  too  obvious:  viz.  inattention  to  the  momentous 
Sn'io:^  the  iUn,s,  and  (genomlly)  to  Uie  duty  and  habit  recommon  - 
ed  in  the  Vth  Intro.luctofy  A|.horism  of  this  Volume,  {see  p.  2.)    But  tm. 
cause"^thil,  and  of  all  its  lamentable  EffectH  and  Subcauses,  "false  dor- 
n -UP  ll    n  ss  of  I  learr  and  contempt  of  the  Word,"  is  best  declared  by  th 
Ssophic  Apostle :  » they  did  not  lik.  to  retain  God  m  their  kuowledgo, 
'  39 


^il 


M 


'i^l 


^n 


JOG 


AIDH  TO   UKFLKfTloy. 


(Kom.  i.  28,)  nnd  thoiiRh  tliry  could  not  extinguish  "tlio  Light  that  JiRliiPth 
rvory  mnn,"  nnrl  which  "shone  in  the  Unrkncss;"  yet  Imcause  tlie  Dark 
nrsR'could  not  ro»i;>re/.«m/ th<>  Li^ht,  they  refused  to  Iwrnr  witnes,-  of  the 
r/ifrht,  nnd  worsliipped,  instead,  the,  shniiing  Mist,  which  the  Light  hod 
drawn  upward  from  llie  Ground  (i.  e.  fronj  the  mere  Animal  nature  nnd 
uistinct),  and  wiiich  that  Light  alone  had  made  visible  (t.  e.  by  super-indu- 
cing on  the  animal  instinct  the  principle  of  Self-consciousness). 

[The  subject  of  the  Comment  to  whicli  this  note  is  attached,  and  of  tlio 
note  itself,  I  consider,  nnd  it  is  indeed  represented  by  tlie  author,  as  very 
essential  to  tho  right  apprehension  of  tlio  whole  system.  The  distinction 
between  reason  nnd  the  understanding,  nnd  that  between  nature  ai->d  the 
fne-will,  are  in«leed  the  groimd  of  nil  thnt  is  most  peculiar  and  important 
in  tho  author's  views;  !Uid  I  have  wished  pnrticulnrly  to  aid  tho  reader, as 
fiir  as  may  be,  in  obtaining  a  distinct  notion  of  their  import.  The  pnssages, 
which  iK-st  illustrate  the  latter  distinction,  were  referred  to  in  note  29 ;  and 
T  propose  to  bring  together,  here,  the  means  of  illustrating  the  former,  so 
fnr  as  I  ciui  well  find  them  in  the  works  of  the  author.  The  following  Es- 
say is  the  one  referred  to,  p.  135  and  note  55,  and  is  from  the  Friend,  vol. 
1,  p.  2<KV-277.  In  connexion  with  it  tlic  render  is  requested  to  peruse 
note  [C]  in  the  nppcndix  to  the  Statesman's  Manual,  near  the  end  of  this 
volume.    See  also  note  43i  and  the  rcfei-ences  there  made,  and  note  Gdj 

"In  the  Ai)pondix  to  his  first  Lay  Sermon,  the  Author  has  indeed  treat- 
ed the  question  at  considerable  Icngtli,  but  chiefly  in  relation  to  the  heights 
of  Theology  and  Metaphysics.  In  tlie  next  number  lie  attempts  to  ex- 
plnin  himself  more  populariy,  and  trusts  that  with  no  great  expenditure  of 
attention  the  render  will  satisfy  his  mind,  that  our  remote  ancestors  spoke 
as  men  ncquninted  with  the  constituent  jmrts  of  their  own  moral  nnd  in- 
tellectual being,  when  they  described  one  man  as  being  out  of  his  senses, 
another  as  out  of  his  ivits,  or  ikranged  in  his  underslmuling,  nnd  a  third  as 
irnving  lost  his  reasmi.  Oljserve,  the  undei-standing  may  be  deranged,  taenk- 
med,  or  perverted;  but  the  reason  is  either  lost  or  not  lost,  that  is,  wholly 
present  or  wholly  altsent."  , 


ESSAY. 


.t.^.vV, 


Man  may  rather  bo  defined  a  religious  thnn  a  rationnl  character,  in  re- 
cnrd  that  in  other  creatures  there  may  be  something  of  Reason,  but  there 
is  noUiing  of  Religion.,       <•  IUkrinoton. 

If  the  Render  will  suhstiMite  the  word  " Understanding"  for  "Reason," 
and  the  word  "Reason"  for  "Religion,"  Harrington  has  hero  completely 
expressed  the  Truth  for  which  the  Friend  is  contending.  Rut  that  this 
was  Harrington's  meaning  is  evident.  Otherwise  instead  of  com|)8ring 
two  faculties  with  each  other,  be  would  contrast  n  fnculty  with  one  of  its 
own  objects,  which  would  involve  the  same  absuiilify  as  if  he  had  said, 


Lif;'*'  t'><^^  lighioth 
ecHUHe  the  Dark 
mt  witne»«  of  the 
■h  the  LiKht  hail 
ninial  nature  and 
e.  hy  8uper-indu- 
snew). 

tAched,  and  of  tlie 
he  author,  as  very 
The  diBtiiiction 
;cn  nature  ar.d  the 
liar  and  im|)ortant 
I  aid  the  reader,  as 
rt.  The  passages, 
to  in  note  29 ;  and 
ting  the  former,  so 
The  following  Eh- 
m  tlie  Friend,  vol. 
equestcd  to  peruse 
ear  the  end  of  this 
de,  and  note  G6,^ 

)r  has  indeed  treat- 
ution  to  the  heights 
le  attempts  to  ex- 
reat  expenditure  of 
)te  ancestors  spoke 
own  moral  nnd  in- 
1^  out  of  his  senset, 
ling,  and  a  third  as 
!  he  deranged,  iveak- 
Dst,  that  is,  wholly 

lal  character,  in  re- 
f  Reason,  but  there 
Harrington. 

ling"  for  "  Reason," 
as  here  rom[)letely 
ling.  Rut  that  this 
*tead  of  rom|)aring 
idty  with  one  of  its 
^  as  if  he  had  said, 


\v 


NOTIX. 


307 


that  man   might  rather  bo  defimid  un  iwtronomlcnl  than  n  seeing  uniiniil, 
Iteemwe  otiicr  animals  iMWsesHod  tlie  scnso  of  Sight,  hut  *'ere  inciiimhlu 
of  lieholdiiig  the  satiillites  of  Saturn,  or  the  nehulie  of  fixetl   stain.     IT 
further  confirmation  l)e  necessary,  it  may  lie  supplied  by  the  following  re- 
Hectioii,  the  leading  thought  of  which  I  remeiribw  to  hav«  read  in  tho 
works  of  a  continental  Philosopher.     It  should  seem  easy  to  give  the  de- 
finite distinction  of  the  Reason  from  the  Understanding,  liecausc  wo  con- 
aUiitly  imply  it  when  wo  sjieuk  of  the  difference  lietWM-n  ourHulv«s  and 
the  Itriite  creation.    No  one,  except  as  a  figure  of  speech,  evo»  s|)eakn  of 
an  animal  reason  ;*  but  that  many  animals  possi'ss  a  share  of  lJndi;rstiuid- 
iiig,  |)erfe«tly  ilistinguislmble  from  mere  Instinct,  wo  all  allow.   Few  persons 
have  a  favorite  dog  without  making  instiuices  of  its  intelligence  an  occa- 
sional topic  of  conversation.    Tlu-y  call  for  our  ndmiration  of  the  individ- 
iud  aiiiinal,  and  not  with  exclusive  reierence  to  the  Wisdom  in  Nature,  us 
in  the  case  of  the  storgi  or  nmtcriiHl  instinct  of  beasts;  or  of  the  hexaii- 
gular  cells  of  the  lices,  and  tlie  wonderful  coincidence  of  this  I'orin  with 
the  geometrical  demonstration  of  the  largest  jMissible  iiuuiber  of  rooms  in 
a  given  space.    Likewise,  we  distinguish  various  degrees  of  UiulerHUuidiiig 
tliere,  and  even  discover,  from  inductions  supplied  by  the  Zoologists,  that 
the  Understanding  appears  (as  a  general  rule)  in  an  invei-se  proportion  to 
the  Instinct.    Wo  hear  little  or  nothing  of  the  instincts  of  "the  hulf-rea- 
soinng  elephant,"  ar:l   as  little  of  the  Understanding  of  Caterpillars   and 
llutterflies.    (N.  B.    Though  rkasonino  does  not  in  our  language,  in  tin- 
lax  use  of  words  natural  in  conversation  or  popular  writings,  imjily  scien- 
tific conclusion,  yet  the  phrase  "Imlf-rciisoiiing"  is  evidently  used  by  I'ope 
as  a  p<ietic  hy|>erbole.)    Rut  reason  is  wholly  denied,  ecjually  to  the  high- 
est as  to  the  lowest  of  the  brutes ;  otlK;r\vise  it  must  bo  wholly  attributed 
to  them,  and  with  it  therefore  Self-consciousness,  luid  pcrtonalilij,  or  Moral 
Being." 
I  should  have  no  objection  to  define  Rea-xon  with  Jacobi^  ami  with  his 


*I  have  this  moment  looked  oviir  a  Translation  of  Blumeiibach's  Physi- 
ology by  Dr.  Elliotson,  which  fbrnis  a  glaring  eirepliim,  p.  4.11.  I  do  not 
know  Dr.  Filliotson,  but  I  do  know  Professor  iilumeiibach,  and  was  an  as- 
siduous attendant  on  the  Lectures,  of  which  this  classical  work  was  the 
text-book :  and  I  know  that  that  good  and  great  man  would  start  back 
witli  surprise  and  indignation  at  the  gross  niateriahsm  mortir'cd  on  to  his 
work :  the  more  so  because  during  the  whole  jieriod,  in  which  the  iileuti- 
ficatioii  of  Man  with  the  Brute  in  kind  was  the  fashion  of  Naturalists,  Blii- 
inenbach  remained  ardent  and  instant  in  controveiliiig  the  opinion,  aud 
exjtosing  its  Ikllacy  and  falsehood,  lioth  as  a  man  of  sense  and  as  a  Natu- 
ralist. 1  may  truly  say,  that  it  was  uppermost  in  his  hcait  and  foremost  in 
his  speech.  Therefore,  and  from  no  hostile  feijling  to  Dr.  Flliotson  (whom 
I  hear  spoken  of  with  great  regard  and  i'esp<!Ct,  and  to  whom  I  mysrif 
give  cn'dit  for  his  manly  opennfxit  in  the  avowal  of  bis  opinions)  I  have  fult 
the  present  animadversion  a  duty  of  justice  as  well  a.T  gratitude. 

S.  T.  V.—S  April,  lfc!17 


..!f! 


m' 


1 


;}()S 


AlOS    TO    HEFLECTIOJI. 


i.annr..uM.M.ti.nlwith  i.H   n,.,..c.i.nnto  ohjortH      '"'';  *'"'''   ^^^j^,; 
rrason.    Wo  nan.e  God  tl.c  Supronu,  '^-->" '.:"'' ^""  ""^^i,  J; '',r  in 

iisiiiiii 

;       nl         •  ,Htra-.lisf.n.mish-m^r  .•l.ara.-ter  of  nm.i,  under  the  na.no 
,    t     ve  u«o  tluu  i.lu-a."  (the  mind's  .-jv)  in  its  pro,M-r  sense,  and  not 

.■Uuatiun  of  St.  John,  (iod  hath  no  one  Sfou  at  any  tn.e. 

We  ^villaddono  oti.cr  illustration  to  ,.r.3vcnt  any  n.iseoncopt.on,  ««  .f 
...  wor  i  li  r,lu.  Innuan  soul  into  dilV.nvnt  c.sonoos  or  .deal  persons. 
;;; ,;::  iiii'lof  :ua  l  acknowledge  the  properUes  of  hardness,  br.ttleness, 

-i;^d.is  no  one  ..uld  H..  m.^linedu.  ;Und.  -^k.  1^  ^O^^:^ 
of  a  nurse,  during  their  walks. 


wi 
fill 
re 

ail 

I" 
ut 
fii 

Ul 

R 

Ul] 

at 
se 
til 
di 
al 
tr 
ti 
is 
ti 
tc 

P 
V 
ii 

M 

«i 
a 
e 
I 

tl 

II 
c 


1 


1 


NOTES. 


son 


tion  to  Hpiritiiul  oh- 

ns  tilt!  vyr  iMMirn  to 

;t  b<!  uddcd,  timt  it 

IH,  (toil,  tlu!  Hoiil, 

n>y  arc  tliPinsrlvcH 

Iton  Hays,  "Wlicnco 

Kg."      WImtnver  in 

it  limy  Im!  snfely 

tlin   L'ndorHtnnilinft 

nothcr  mid  iiiwani 

or  llic  fticiilty  liy 

)prr('i>tioii :  tlint  fuc- 

stitute  tiic  jmssihiliiy 

fsiipiiosos  HoiiicthiiiR 

ir  tbnns,  tlmt  is,  foi^- 

liiil  knoMlcdge,  imist 

Lmiis  of  Sense.    The 

omwaril  sense,  and 

laiidiiifr  hn-s  likcwisn 

of  afqiiaintiii'T  itself 

rfian   is  his   Reason. 

ist*  witlidut  JleaBon. 

docs  it  or  ran  it  rnn- 

lieli  in  ovir  elder  wri- 

as  by  Hooker,  l<ord 

Mid  by  reason  Sliaka- 

iian,  under  the  name 

ii<;  possesses  t'i'o  dis- 

e"  whieli  is  roa««m  : 

proper  sense,  and  not 

II  this  wtiy  we  recon- 

*ee  God,  with  the  dc- 

iHlC. 

niisconeeptioii,  as  if 
lees,  or  idea!  persons. 
hav(hie.ss,  brittlcncss, 

had  seen  the  poodle 
dear  to  scieiiee,  as  u 
;s  dear  as  a  man,  to 
in  the  eoiiiMe  of  their 
the  hell  with  all  tlio 
sallerwards,  and  find 
vfoiindlaiiil  i\oii  who 
th  all  the  hitclligence 


hi^'h  |)olisli,  and  the  rapahility  of  forming  a  mirroi-.  I  find  all  these-  like- 
wise in  the  plate  plass  of  a  friend's  earriiifje  ;  but  in  wUiI'mn  lo  all  these,  I 
find  tlie<|iiulity  of  transpnrency,  or  the  power  <if  transmitting  a^  well  as  of 
lelliiCtiiiR  till!  rays  of  lifilii.    TIk;  application  is  olivioiis. 

If  tho^  reader  tluirefore  will  take  the  trouble  of  heariiiff  in  mind  thcso 
and  the  following  explanaiioiis,  he  will  have  removed  helorehand  every 
piissihiu  ditViculty  from  the  IViend's  political  seetion.  For  then;  is  another 
use  of  the  word,  Reason,  arising  out  of  the  former  indited,  hut  less  de- 
tinite,  and  moro  exjtosed  to  niiseonception.  In  this  latter  use  it  means  the 
iiiiilumtamling  considered  as  using  the  Reason,  so  far  as  hy  the  organ  of 
Reason  only  we  jiossess  the  ideas  of  tlit!  Necessary  and  the  Universal ; 
anil  this  is  tin!  more  common  use  of  the  woni,  when  it  is  ap]ilied  witlimu/ 
attempt  at  clear  and  distinct  conceptions.  In  this  narrower  and  ilerivativo 
sense  tlie  best  definition  of  Reason,  which  I  can  give,  will  \w  found  in  the 
third  member  of  the  following  sentence,  in  which  the  understanding  is 
described  in  its  three-fold  ojteration,  and  from  each  receives  an  appropri- 
ate name.  The  Hense,  (vis  seiisitiva  vel  intiiitiva)  perceives:  Vis  regula- 
liix  (the  understanding,  in  its  own  peculiar  operation)  conceives:  Vis  ra- 
tionaiis  (the  Reason  or  rationalized  understanding)  comprehtnds.  The  first 
is  imjiressed  through  the  organs  of  sense;  the  second  combines  these  mul- 
tifarious impressions  into  individual  wVo/ibiw,  and  by  reducing  these  notions 
to  Rules,  according  to  tlu;  analogy  of  all  its  fiirmer  notices,  constitutes  Ex- 
ptrimce  ;  the  third  subonliuates  both  these  notions  and  the  rules  of  Ex- 
perience to  Aiisoi.uTF.  I'kixipi.ks  Or  necessaiy  Laws  :  and  thus,  concern- 
ing objects,  which  our  expcricficc  has  proved  to  have  real  existence,  it  d(.'- 
nioiistrates,  moreover,  in  what  way  they  are  yw.MiWf,  and  in  doing  this  con- 
stitutes Science.  Reason,  therefore,  in  this  secondary  sense,  and  used,  twt 
as  a  spiritual  Ornan  but  as  a  Facullij  (namelj',  the  I'ndrrstanding  or  Soul 
tnl'ji;hleiud  by  that  organ) — Reason,  I  say,  or  the  scientific  Faculty,  is  the 
Iiitelleciioii  of  the  possUjilili/  or  fuscnlial  |>iopeities  of  things  by  means  of 
the  Laws  that  constitute  them.  Thus  the  mliomtl  idea  of  a  Circle  is  that 
of  a  figure  constituted  by  the  circimivolutioii  of  a  straight  line  Avith  its  one 
cud  fixed. 

Every  man  must  feel,  that  though  he  may  not  be  exerting  difTerent  fiic- 
ulties,  he  is  exerting  his  fiiculties  in  a  diftei-ent  way,  when  in  one  instance 
lie  begins  with  some  one  self-evident  truth,  (that  the  radii  of  a  circle,  for 
instance,  are  all  equal,)  and  in  consequence  of  this  being  true  sees  atonci> 
without  aiiy  actual  experience,  that  some  other  thing  must  bo  tnic  likewise 
and  that,  this  being  true,  some  third  thing  must  be  equally  true,  and  so  on 
till  lie  comes,  we  will  say,  to  the  propei-ties  of  the  li-ver,  considered  as  the 
s|Kike  of  tt  circle;  which  is  cu|)(il)lo  of  having  all  its  marvellous  powei-s 
(leinonstiTited  even  to  a  savage  who  had  ii(;ver  seen  a  lever,  and  wiilioiit 
sup|H)siiig  any  other  priivioiis  knowledge  in  his  mind,  but  this  one,  that 
tliero  is  a  conceivable  figure,  all  iM)ssil)le  lines  from  the  middle  to  flu;  cir- 
I'Uiiifcreiicc  of  which  are  of  the  tami,'  length  :  or  when,  in  the  iiecund  ju 


'■#1 


i  M 


310 


AIDS  TO   BKl'LKCTIOPf. 


BtHnco,  ho   lirliiRs  lojj.'tlicr  tlio  liicw  of  «'.\|)crii'ii(X',  i-ncli  (if  whldi  Iiiin  il^ 
uwii  Hfpnrntr!  vnliio,  iifitlinr  ciicrciwotl  nor  tliiitiiiisheil  by  tlit-  truth  of  iiriy 
<)l)icr  fiict  which  iiiiiy  linvt!  jin-ciMliMl  it :  iiiiil  mnkinjf  tlifHo  sevcrul  fmiH 
iM'ur  n|><)ii  Hoiiio  piutirnlar  projt^rt,  iiml  finding  sonin  in  favour  of  ii,  and 
Hoiiic  nfriiiiiMt  it,  (U'tcrniiiifw  for  or  nffiiiiift  tlio  project,  acronhng  a»  ono  or 
the  other  clans  of  factfl  iiri'iiondoratc  :  as,  for  instanco,  whi'thcr  it  would 
hu  belter  to  plant  a  )tnrticnlar  spot  of  ground  with  larrli,  or  with  Scotch 
fir,  or  witJi  oak  in  prffcrciu-o  to  citlior.    Surely  every  niaii  will  acknowl- 
edge, that  ilia  niiiiri  was  very  dilferently  employed  in  the  first  ctuto  from 
what  it  was  in  the  second  ;  and  all  men  have  agreed  to  call  the  results  of 
the  first  class  the  tniths  of  sctenre,  such  aa  not  only  are  true,  but  which  it 
is  inipossihle  to  conceive  othcrwiw; :  while  the  results  of  the  second  class 
are  called  facia,  or  tilings  ofrrpcrieiicc;  and  oh  to  these  latter  we  must 
often  content  ourselves  wiili  the  greater  probabSUy,  that  they  are  so,  or  so, 
mtlier  than  othtjrwisc — nay,  even  when  we  have  no  douht  that  they  lu-o  so 
in  the  iiurticulor  case,  wt;  never  presume  to  assert  that  they  must  continue 
BO  always,  and  under  all  circumstances    On  the  contrary,  our  concliisiona 
depend  altogether  on  contingent  circuniatances.    Now  when  the  mind  is 
employed  as  in  the  case  firet-mentioned,  I  call  it  Rewtoninff,  or  tho  use  of 
the  pure  Reason;  liut,  in  the  second  case,  tho  Utukralanding  or  Pnulenre. 
This  ReoHon  applied  to  the  itwlivea  of  our  conduct,  and  combin«;d  with 
tho  sense  of  our  moral  rcsimnsibility,  is  the  conditional  cause  of  Cotucience, 
which  is  a  spiritual  sense  or  testifying  state  of  the  conicidencc  or  discord- 
nnc<!  of  the  fkek  will  with  the  Rkaso.v.    Hut  as  the  reasoning  consists 
wh(*lly  in  a  man's  power  of  seeing,  whether  any  two  ideas,  which  liap|)eii 
to  be  in  hia  mind,  are,  or  are  not,  in  contradiction  with  each  other,  it  fol- 
lows of  necessity,  not  only  that  uU  men  have  reason,  but  that  every  man 
has  it  in  the  same  degree.    For  Reasoning  (or  Reason,  in  tliis  its  secondary 
sense)  does  not  consist  in  the  Itleas,  or  in  their  clearness,  but  simply,  when 
they  arc  in  the  mind,  in  seeing  whether  they  contradict  each  other  or  no. 
And  again,  as  in  tlio  determinations  of  Conscience  tlio  only  knowledge 
required  is  that  of  my  own  inteniion — wliether  in  doing  such  a  thing,  in- 
stead of  leaving  it  undone,  I  did  what  I  should  think   right  if  any  other 
jM?rson  had  done  it ;  it  follows  tliat  in  tho  mere  question  of  guilt  or  inno- 
cence, all  men  have  not  only  Reason  equally,  l)ut  likewise  all  the  materi- 
als on  whi<,'h  tlie  reason,  considered  as  Conscience,  is  to  work.    But  when 
we  pass  out  of  ourselves,  and  s|)«ak,  not  exclusively  of  the  a^ent  as  mean- 
iiiflf  well  or  ill,  but  of  the  action  in  its  conscfpiences,  then  of  course  exi)e- 
rience  is  required,  ju<tgiiient  in  making  use  of  it,  an«l  all  those  other  qual- 
ities of  the  mind  which  are  so  difTerently  dispensed  to  different  persons, 
both  by  nature  and  education.     And  though  (he  reason  ilself  is  the  same  in 
all  men,  yet  tlie  ineHiis  of  exercising  it,  and  the  materials  (i.  e.  tho  (wU 
and  Ideas)  on  which  it  is  exerciseil,  being  jtossesscd  in  very  different  d< - 
grccs  by  dilfcrent  persons,  the  practical  Result  is,  of  course,  equally  ditfei- 


«•■ 


HMIili 


I' 


Jij 


NOTKS. 


S\\ 


oncli  of  whirli  liiiN  it4 
led  by  tlie  truth  of  niiy 
iiif;  tlivNi!  Hfvcral  fuctn 
mv,  ill  fnvoiir  of  it,  ami 
ct,  acronlinK  lui  oin)  or 
men,  whi'thrr  it  would 
li  liirrli,  or  with  Scotch 
very  mail  will  acknowl- 
l  in  th<3  firHt  caHc  from 
cd  to  rail  tlio  rcaiiltH  of 
!  are  triio,  but  which  it 
ulta  of  the  Hccoiid  cIiiki^ 
10  these  latter  we  innot 
I,  that  they  are  so,  or  bo, 
o  doubt  that  they  arc  ho 
that  they  niurt  continun 
ontrary,  our  roncliiBions 
Now  when  th<!  mind  U 
RewioniiifCt  or  tho  iisf-  of 
ikrstanding  or  Pnulence. 
Inct,  and  combined  with 
ionul  cause  of  Cotucietvce, 

coincidence  or  discord- 
is  the  reasoning  consistn 
two  ideas,  which  hup|)eii 
n  with  each  other,  it  fol- 
!<on,  but  that  every  man 
oson,  in  tliis  its  secondary 
umcss,  but  simply,  when 
Tadict  each  other  or  no. 
?nco  tho  only  knowledge 
n  doing  such  a  tliinj;,  in- 
thiiik   right  if  any  other 
luestioii  of  guilt  or  inno- 
it  likewise  all  the  inatcri- 
c,  is  to  work.     But  when 
ely  of  the  a^ent  as  mean- 
ces,  then  of  course  exjie- 
,  uimI  all  those  other  quol- 
ised  to  different  persons, 
■eason  itself  is  the  some  in 
I!  materiuls  (i.  e.  the  facts 
sscd  in  very  different  d< - 
,  of  course,  equally  differ- 


ent—and  tho  wholn  ground  work  of  HoiisseaiiV  PhllosopJiy  endx  In  n 
mere  Nothinginm. — Kven  in  that  branch  of  know  ledge,  on  which  Utoidtas, 
on  the  congrnity  of  which  with  each  other  th(!  Reason  is  to  decide,  am 
nil  possesfM'd  alike  by  all  men,  namely,  in  (leometry,  (Ibr  all  men  in  their 
ncnses  posseiw  all  the  comi>onent  images,  viz.  aimpU  curves  and  straight 
lines)  yet  the  power  (yf attentum  rcqnireil  lor  the  fterception  of  linked  Truths, 
even  of  ««;/iTriitlis,  is  so  very  difft;rent  in  A  and  in  H,  that  Hir  Isoiic  New- 
ton prtifessed  tlint  it  was  in  this  jiower  only  that  ho  was  su]M!rior  to  ordi- 
nary men.  In  short,  the  sophism  is  as  gross  as  if  I  should  say— -Tho  SoiJs 
of  all  men  have  the  /iiciilt}/  of  sight  in  an  eipud  degree— forgetting  to  add, 
that  this  faculty  cannot  l>e  exercised  without  tyes,  and  that  s<m>o  men 
nro  blind  and  others  short-sighted,  &c. — and  shoiikl  then  toke  advantage 
of  this  my  omission  to  conclude  against  tho  iiso  or  neci'ssity  of  spectacles, 
microscopes,  &,c. — or  of  choosuig  the  sharpest  sighted  men  for  our  guides. 
Having  exposed  this  gross  sophism,  I  must  warn  against  an  ojiposite  er- 
ror— namely,  that  if  lleoson,  as  distinguished  from  Pnidence,  consists 
merely  in  knnwing  that  Hliick  cannot  b«  White — or  when  a  man  has  a 
clear  conception  of  an  inclosed  figure,  and  another  eriimlly  cleor  concep- 
tion of  II  straight  line,  his  Reason  teaches  him  that  these  two  conceptions 
are  incompatible  in  the  same  object,  i.  e.  that  two  stniight  lines  ennnot  iii- 

rludo  a  sjMico the  said  Reason  must  be  a  very  insiffnijkatd  faculty. 

Itiit  n  moment's  steady  self-reflection  will  shew  us,  that  in  tlie  simple  de- 
termination "Black  is  not  White" — or,  "that  two  straight  lines  cannot  in 
elude  asiiace" — all  the  powers  are  implied,  that  distinguish  Man  from  An- 
imals— first,  tlio  jKjwer  of  reflection — 2(\.  of  comparison — ."W.  and  tlierefom 
of  suspension  of  the  mind— 4tli.  therefore  of  a  controlling  will,  and  tho 
l)ower  of  acting  from  notions,  instead  of  mere  images  exciting  ap|K>titci ; 
from  motives,  and  not  from  mere  dark  instincts.  Was  it  an  insignificant 
ihing  to  weigh  the  Planets,  to  determine  all  their  courses,  and  pro[ihecy 
every  possible  relation  of  the  Heavens  a  thousand  years  hence  ?  Yet  all 
this  mighty  chain  of  science  is  nothing  but  a  linking  together  of  truths  of 
the  same  kind,  as,  the  tvhole  is  f^realer  than  its  part: — or,  if  A  and  BrrC, 
then  A 1=  B — or  3-f4  =  7,  therefore  7-f-5  =  12,  and  so  forth.  X  is  to 
l)e  found  either  in  A  or  B,  or  C  or  D :  It  is  not  found  in  A,  B,  or  C,  there- 
fore it  is  to  lie  found  in  I). — What  ean  bo  simpler?  Apply  this  to  an  on- 
imal — a  Dog  misses  his  master  whore  four  roads  meet — he  has  come  up 
one,  smells  to  two  of  tlie  others,  and  then  with  his  head  aloft  ilarts  for- 
ward to  the  third  road  without  any  oxamUiation.  If  this  was  done  by  a 
ennclusion,  the  Dog  would  have  Reason — how  comes  it  then,  that  he  never 
shews  it  in  his  ordinary  habits  ?  Why  does  this  story  excite  either  won- 
tior  or  incredulity  ? — If  the  story  be  a  fact,  and  not  a  fiction,  I  should  say — 
tlie  Breeze  brought  Iiis  Master's  scent  down  the  fourth  Road  to  the  Dog's 
nose,  ond  that  therefore  he  did  not  put  it  down  to  the  Road,  as  in  the  two 
former  instances.    So  awful  and  almo.<it  miraculous  does  the  simiife  act  of 


31.1 


AinS    TO    nEIM.EtTION- 


conH.uV.n,:,  .lu.t  ,„k.  H  from  4,  il.n  rnnai,,.  one,  a,.,.nr  to  n«  ul.rn  m.r. 
I.iiti'il  t.)  Ill"  ni<""  wipicioM**  ol  III!  luiiiimk 

T..0  .u-xt  .xtnu-.  in  iron,  .l.o  IVi.-ul,  vol.  1.  ,p   IH7_188    nn.l  «iv..  h. 
,;.w  wonlH  the  nr.thorV  view  of  tl.o  Hubject  tn.,u.-.l  ol  n.  .."to  ..I. 

.ThhI  .Mvn.r.l   nmni..  l.i>.  own  inm,-.    To  1h,  .h.  """f /'f;';  "":' 
.    11...  „mn'     Or.'tm.ity   mul  H.'lt-fiMHtri.ro  Wlmt  otlMT  l.kr- 

zz'  r,,i.iiii..i.  ..."■M""".".  i«T.-.i»i"".  »"■!  i"»""'"i  j'*'"'"«t"- 

«  sliitor,  commmuh  w. — iroiii  nnioiig  ..xcollciirc 

;";" >,...,ll  l.„  l.n„.|..«.  ..,.1 , i.u.r>-U,  th.  ..!,,»  ..f  S,«l, -I  1  r.., 

"^.'|;,;':;ir";:t;r,i;;l  or';,:'  ;..n..w™ ...,,  „,.. «.»..  ..r  niuM.p.; 

l„(,o  ,  iiHT      „„  „  j  ,,„,vpr  of  lh.' l.nnmn  h.li.;;  to  iimmta.n  tUcol..- 

Witli  thirt  fuitli  nil  imtiire, 

-all  thonii;{lity  world 

Of  eye  and  lar- • 

.    •.    u-  ,n  ...  now  m  the  anLnrnalrd  nmlnid  of  dnty,  and  now  hh  h 
r;^''"%'  r"    iril  Ir^eliK  .o  -  the  n.o.le,  and  tin.e,  and  pn.li.u- 

tho  heart  of  o«rn-Q«on!"  oi  9A„'W 

The  following  passages  arc  from  the  firs.  I.ny  Sennon,  pp.  21  -24,  2B-,« 

and  ta— <>4  :  ,    »    1  •  ,  „., 


yi-nr  to  us  wlirn  ntiri 

H7_1W,  niid  givi'H  in 
)|'  in  iKiti!  Til. 

liii-  iiiinKo  of  luM  own 
riicnct)  wliMt  otliiT  likf- 

l  iiiornl  Hi'lf-ilott'nnin- 
|iiiuMirul  jiidKitKMit  (in- 
iiisluHl  by  tlio  orfjaiiM  of 
Hi'KHi'tt  ill  rdiiiiiioti  Willi 
i)N,  mui  with  r»'a«on  lio 

riiNLii'i.r.s,  (liHtiiiK'ii'*li- 
11(1  cxiicricnro  liy  ilitir 
iiwl  uliovt!  all,  l>y  super- 
ill  mill  coiiHO(|iu'nt  jKr- 
iw  of  fonsciciHM',  which 
lii>Iy  and  oiiini|K)U'nt  Ic- 
iiiF.AH  iiinlhciiiatiral  niid 
y  of  its  own  cxcdlcuri' 
ttribiito  re«/i/i/,  and  uctiinl 
lit  which  till'  conscioiiff 
!  ideas  t>f  Soul,  ol"  Fri-i;- 

th((  Houiro  (if  nil  nlilji.'!!- 
I'iii;;  to  iimiiitiiiii  the  olic- 

('(iiiiiiiandcd,  n^aiiiMt  iiH 
if  th(!  Soul,  IIM  n  t<tat(!  in 
ioncd  to  liis  niorid  wortli. 

arid 

•iiil  of  duty,  1111(1  now  as  ii 
le,  and  tunc,  and  |Miiiiiii- 
Mi!  rule, prc-cHtiiblisluil  in 

imion,  pp.  21-24,  2B-;Wt 

d  poctH,  prophets,  histoii- 
,()  iiniiiensc  advnntnijc.s  in 
rescripts  flow  directly  mi'l 
aiii :  they  How  Iroin  prin- 
he  conlirmed  liy  reiison  ii- 
lion,  disjoined  from  whidi. 


NOTES. 


313 


and  from  the  emotioiiH  that  inovitahly  nrroni|Miny  the  nctiial  intiiiiinii  of 
their  truth,  the  wideHl  iiiaxiniri  of  priideui'(!  an;  like  arm:*  willnnit  lieartN, 
miiH4'l«'»  without  nencH.  Secondly,  from  tin-  V(;ry  initiire  of  tin  sc  priiici- 
pleH,  m  tilUKlit  in  the  liihle,  they  are  underRtood  in  exact  pro]>ortinn  iw  they 
im>  lieljeved  and  felt.  Thu  regulator  Ih  ncvor  separated  iVoni  tlic  main 
Hpring.  l''or  llu;  wordH  of  tin;  ofrant'e  nru  literally  niid  pliiloflo|iliii'ally  true : 
Wk  (that  iM,  tho  human  rare)  live  ut  iaitu.  Wlintuver  wu  do  or  ktiow, 
that  in  kind  in  difl'en  nt  from  thu  brute  ensution,  hoa  it^  oriKiii  in  n  deter- 
mination of  the  roafloti  to  Imvn  fuith  und  trust  in  ittiulf^  Thiii,  ita  first  art 
of  fuitii,  is  scarcely  Ichs  than  identical  with  its  own  Iteing.  hnpl'dtf,  it  is 
ttie  (Copula — it  contains  tlio  poasUAlUy — of  overy  position,  to  which  tliero 
exists  any  corrcsfmndence  in  reality.  It  is  itself,  therofon^,  thn  rcnli/ing 
principle,  the  spiritual  sulietrntuin  of  tho  whole  complex  body  of  truths. 
This  primal  act  of  faith  is  enuneiated  in  tho  word.  Goo:  a  fuith  not  de- 
rived fVom  experience,  but  its  ground  and  source,  and  without  which  thn 
fleeting  thaot  i\f  facts  would  no  more  form  ox]iericnco,  tlian  the  dust  of 
the  grave  can  of  itself  muko  a  living  mun.  The  imperative  and  oracular 
form  of  tho  inspin;d  Scripture,  is  tlio  form  of  reason  itself  in  all  things 
purely  rational  and  moral. 

If  it  lio  tlio  word  of  Divine  Wisdom,  we  might  anticipate  that  it  would 
in  all  tilings  Iw  distinguished  from  otiicr  books,  as  the  supremo  Reason, 
whose  knowledge  is  creative,  and  untcccdunt  to  tlio  tilings  known,  is  dis- 
tinguished from  the  understanding,  or  creaturcly  mind  of  tlio  individual, 
thu  acts  of  which  are  |M)8terior  to  the  things,  it  records  ond  arranges.  Man 
alone  was  created  in  the  image  of  God :  a  position  groundless  and  incxjili- 
cable,  if  the  reason  in  man  do  not  differ  from  the  understanding.  For  Uiin 
the  inferior  animals,  (mony  at  least)  possess  in  degree :  and  ossuredly  thu 
divine  image  or  idea  is  not  a  thing  of  degrees. 

Hence  it  follows  tiiat  what  is  expressed  in  the  inspired  writings,  is  implied 
in  all  ubwiliite  science.  The  latter  whisjicra  whot  the  former  utter  as  with 
tlie  voice  of  a  trumjwt.  As  sure  as  God  i.iveth,  is  tho  jilodgo  and  as- 
surance f)f  every  positive  ttuth,  that  is  asserted  by  the  reason.  Tho  hu 
man  undersUindiiig  mvAitiff  on  many  things,  snatclv^s  at  trutli,  but  is  frus- 
tniU'd  and  tlishearti^ncd  by  tlic  fluctuatbig  nature  of  its  objects ;  its  con- 
clusions tlicref<»re  are  timid  and  uncertain,  and  it  hath  no  way  of  giving 
pcniuineiice  to  tilings  but  by  reducing  thorn  to  abstractions:  hardly  (saith 
the  author  of  the  Wisdom  of  Solomon,  of  whose  words  the  preceding 
s«!ntence  is  o  |»aruphrase)  hanlly  do  we  guess  aright  at  things  that  are  upon 
earth,  ami  with  laliour  do  we  find  the  tilings  that  are  before  us ;  but  all 
certiiin  knowledge  is  in  tho  |K)wer  of  God,  und  a  i)reHcn".e  froin  above. 
So  only  have  the  ways  of  men  been  nformcd ;  and  every  doctrine  that  con- 
tains a  anvinfr  truth,  and  all  nets  pleasing  to  God  (in  other  words,  all  actions 
consonant  with  human  natur<',  in  its  original  intention)  are  through  wis- 
noM :  that  is,  the  rutimtal  spirit  of  man. 


;;i  t 


Ain.    TO    RKFI.ECTION. 


Tl.iH  ll.rn  is  tl.o  prerogative  rf  tl.e  Hil.lo ;  U.i.  ih  tl.o  pnv.lego  of  us  Ik  - 
li..vi.m  MU-Unls.  With  ti.om  the  ,.rinr.plo  ..f  knowl.'.lp-  .s  hk.'W.s.  n 
1  ;mul  prinn,,!..  of  nr.ion.  An.l  as  it  i.  tl.c  ..niy  ccrt.an  knowlc.  «.•,  m, 
r"i;;  "'i!.ns  tlla,  now  wi,U  ..  ti...  only  one.  on  whi.-h  a  secure  njlumee 
can  W  i.larcl.  Tl.o  umlcTstan.linf,'  may  suggest  motives,  may  avail  .t.elt 
of  t  V  s,  and  make  ju-iieiou.  conjecture,  respecting  tl,e  prolml.lo  con 
.nunees  of  actions.  But  the  knowle.lge  taught  in  the  Senpture.  ;,ro^  - 
rc!L  n.otive«,  invol.es  the  consequence. ;  and  it.  highest  fon.udu  ..  .nil : 
Assiur.  AsGonuvETU.sowillitbctmtothee'  ... 

In  the  genuine  enthusiasm  of  morals,  religion,  and  patriotism,  the  en- 
l,.rgem.mt  and  elevation  of  the  soul  ahove  its  tnere  self  attest  the  presence 
and  accompany  the  intuition,  of  ultimate  ...unciples  alon...    These  nion. 
can  interest  the  undegraded  human  spirit  deeply  and  ..ndurmg<y,  because 
these  alone  belong  to  its  essence,  and  will  remmn  with  it  pennanently. 
■   Notions,  the  depthless  abstractions  of  fleeting  phenomena,  the  shadovv.s 
of  sailing  vapors,  the  colorless  repetitions  of  rain-bows,  have  eflectcd  their 
utmost  when  they  have  added  to  the  distindnm  of  our  knowledge     1-or 
thi«  very  cau.'ie  they  arc  of  themselves  adverse  to  lofty  emotion,  an<l  it  rc- 
duires  the  infl-nce  of  a  light  and  warmth,  not  their  own,  to  make  tJiem 
chrystnllizc  into  a  semblance  of  growth.     But  every  principle  is  actualized 
by  an  i.lea ;  and  every  idea  is  living,  productive,  partJiketh  of  infinity,  and 
(as  Bacon  has  sublimely  observed)  containeth  an  endless  power  of  semina- 
tion.   Hence  it  is,  that  science,  which  consists  wholly  in  ideas  and  princi- 
ples, is  jtovvcr.    Scientia  et  polcntia  (saith  the  same  philosopher)  in  idem 
coincident.    Hence  too  it  is,  that  notioni?,  linked  argument",  reference  to 
l)articular  facts,  and  calculations  of  prudence,  influence  only  the  compara- 
tively few,  the  men  of  leisurely  minds  who  have  been  trained  up  to  them: 
and  even  these  few  they  influence  but  faintly.    But  for  the  revei-se,  I  appeal 
to  the  general  character  of  the  doctrines  which  have  collected  the  most  nu- 
.nennis  sects,  and  acted  upon  the  moral  being  of  the  converts  with  a  force 
that  might  well  seem  supernatural !    The  great  parNcipi.F.s  of  our  religion, 
the  subhme  ipkas  spoken  out  everywhere  in  the  Old  and  New  Testament, 
resemble  the  fixed  stars,  which  appear  of  the  same  size  to  Uie  naked  lus  to 
the  armed  eye  ;  the  magnitude  of  which  the  telescope  may  rather  seem  to 
diminish  than  to  increase.    At  the  annunciation  of  principles,  of  ideas,  the 
soul  of  man  awakes,  and  starts  up,  as  on  exile  in  a  far  distant  '.ami  at  the 
unexpected  sounds  of  his  native  language,  when  after  long  years  of  al»- 
pence,  and  almost  of  oblivion,  he  is  suddenly  addressed  in  his  own  mo- 
ther-tongue.   He  weeps  for  joy,  and  j'mbraces  the  sp«!aker  as  his  brother. 
How  else  can  we  explain  the  fact  so  honorable  to  (Jreat  Britain,  that  the 
poorest*  amongst  us  will  contend  with  as  much  enthusiasm  ob  tin;  richest 

«Thc  reader  will  remember  the  anecdote  told  w  ith  so  nuich  humour  in 
Goldsmith's  Essay.  Bui  this  is  not  the  tirst  in.stancp  where  the  mind  in  its 
hour  of  meditation  finds  matter  of  admiration  and  elevating  thougltl,  m 
crrcumstaiices  ihat  in  a  diflcreni  mood  had  excited  its  ininh. 


r 


lio  i>rivil<>fr<'  of  its  lio- 
wl('(l;.'f  is  likf'wisc  n 

c«7«(i';(kini\vl(.'ilf,'<',  so 
jrh  a  secure  rcliarire 
)tivc's<,  may  avail  lUnAf 
iiif?  the  proliablo  con- 

tho  Srriptiirtifl  prnilu- 
iglicst  formula  is  still : 

nd  patriotism,  flie  (>n- 
iclf  attest  thoprespnro, 
!s  alone.     These  alone 
1(1  (^luliiriuK'y,  bceauso 
k'ith  it  permanently, 
cnomcna,  the  slmilows 
iwH,  have  (ifl'ected  their 
r  our  knowledpe.    For 
ofty  emotion,  an<l  it  rc- 
cir  own,  to  make  tJiem 
y  principle  is  actualized 
rtaketh  of  infinity,  and 
(lless  power  of  seinina- 
iliy  in  ideas  and  prinei- 
le  philo.soplier)  in  idem 
argiunenf,  reference  to 
enec  only  tlie  compara- 
nen  trained  up  to  them : 
for  the  rcvei-se,  I  appeni 
0  collected  the  most  nu- 
rie  conveilH  with  a  force 
rNciPi.F.s  of  our  religion, 
»ld  and  New  Testament, 
3  size  to  tlie  naked  as  to 
cope  may  rather  seem  to 
f  principles,  of  idms,  the 
a  far  distant  '.and  at  the 
n  after  long  years  of  al»- 
drcased  in  his  own  mo- 
i  Hp*!aker  as  his  brother. 
)  (Jreat  Britain,  that  the 
enthusiasm  an  the  richest 

with  so  nuich  hiunour  in 
icp  wliere  the  mind  in  its 
nd  elevating  thought,  in 
;d  itJS  minli. 


.\OTK.S. 


iJl.J 


for  the  rights  of  pn.pciiv  r  'I'lic.-^-  rights  are  the  si^hcns  nnd  npc(w.r> 
,.„nditions  of  \h'^'.  agrn.-v.  Hut  free  agency  contain.^  the  idea  ..I  the  tm-. 
will  •  and  in  this  hr  inluitiv.lv  know.s  the  Mihlin.ity,  and  the  mfmite  hcj-es, 
r,.a.^  and  capabilitieH  of  his  own  tiature.  On  what  other  ground  hut  the 
n.-nafness  uf  ideas  and  ..rineiph's  to  man  a.s  man,  doesth.-  najiiele*  sol- 
.H.^r  rush  to  the  coiul.at  in  def..n.;e  .of  the  liberties  or  the  honor  ot  hn 
country  r-I^ven  men  wofully  neglwtftil  of  the  i.ri'cepts  of  religion  will 
^hed  theu-  blood  (or  its  truth. 

M'  other  sciences  are  (xmfined  to  abstractions,  utdesH  when  the  tennSci- 
,.nce  is  used  in  an  improper  and  llattering  sen.*v-Th.i:J  we  may  tqietik 
without  boast  of  NATtaALHisToaT;  but  we  have  not  yet  attamed  to  a 
iii  n-ycT.  of  Natiue.  The  IJible  alone  contains  a  Kcience  of  RcMy :  tav\ 
il.crefore  each  of  it's  Elements  is  at  the  same  time  a  living  Gf.rm,  in  which 
the  I'resent  involves  the  Future,  mi.l  in  Uie  Finite  th.e  Infinitt,  .-^i.sts  p,>- 
teiitially  That  hidd.  n  mystery  in  every,  die  minutest,  form  of  existence, 
which  contemplafMl  muler  the  relations  of  tim.;  pre.s«;nts  itself  to  the  im- 
derstanding  retrospectively,  as  an  infinif!  ascent  of  Causes,  an.I  pro8p«.-ct- 
ivcly  !«  an  intentiiiviblc  progression  of  )-:flert?^that  which  co,rten.,.lato.l 
in  W.mcc  is  beheld  intuitively  as  a  law  of  action  and  re-action,  contintiou* 
■uid  extending  beyond  all  l.ound-this  same  mystery  fre.'d  from  the  iib.c- 
m.mena  of  Time  and  Space,  and  seen  in  the  depth  of  real  llemg,  reveals 
itself  to  the  pure  Reason  as  the  actual  immanence  of  Ali,  in  Each.  Aro 
wo  struck  with  admiration  at  behol.ling  tl.e  Copo  of  Heaven  mmge.l 
in  a  Dew-drop^  The  l.'ast  of  the  animalcula  to  which  that  drop  would 
bo  an  Ocean  contiiins  in  itself  an  inlinite  j.roblem  of  which  God  Omni- 
present is  the  only  solution.  The  slave  of  c.st^.m  is  rouse.l  by  the  Rare 
un.1  Accidental  alone  ;  but  the  axioms  of  the  unthinking  are  to  the  plnlo- 
sophcr  the  deepest  problems,  a.s  being  the  nearest  to  Uie  mysterious  Root, 
and  partaking  at  once  of  its  darkness  and  it's  pregnancy. 

O  what  a  mmn  of  undiscovered  treiLsures,  what  a  new  world  of  I'ow.-r 
and  truth  would  the  llible  promise  to  our  future  me.hUUion,  il  in  s.une  gra- 
'nous  moment  one  solilarv  tevt  of  all  \\s  in.spire.l  .MMitents  should  but  dawn 
upon  us  in  the  pure  untroubled  brightness  of  nn  Ipka,  that  most  glorious 
birlh  of  the  God-like  within  us,  which  even  as  t!ie  Light,  its  material  sym- 
l,ol  reflects  itself  fro.ii  a  thousand  surfaces,  and  flies  homeward  to  its  I'a- 
len't  min<l  ciui.hed  with  a  thousand  forms,  itsi.lf  above  form  ;uid  still  ..- 
maining  in  its  ..wn  simplicity  and  identily!  O  (!u- a  tliush  of  that  same 
1  isht  in  which  the  first  position  of  g.-ometric  science  that  ever  .ooscd  it- 
self from  the  gene-rali/,ations  of  a  groping  and  insecure  experience,  .hd  lor 
,1„.  first  time  reveal  itself  to  a  huu.ai.  intellect  in  all  its  evalencc  niul  all 
,t.,fiuittulness,  Transparence  withc.ut  Vacuu.u.and  lMeniu.de  without  Opa- 

,itv'  O  that  a  s.ucic  glean,  of  our  own  inward  evpenmce  wo.ild  n.ake 
r,.,uprehen.ible  to  us  the  lapturous  F,  i.r.KA,  aivl  the  grateful  Hccaion,!., 
of  the  philosopher  of  tJaniosl  or  that  Vision  which  from  tli.^  conte.ii,.la- 


•sn 


•  'k.  t. 


V 


3||  AIDS    TO    REFLECTION. 

ti.,n  of  an  nrill..n<>tir,a  harmony  rose  to  the  eye  of  KepU-r  prosenting  thn 
„l«».-tnry  worl.l,  un.l  nil  their  orhits  in  the  divine  order  of  their  rankn  un.l 
distnnees :  or  whieh,  in  tlie  falling  of  an  Api-le,  reveale.l  to  the  ethen-a  in- 
tuition of  our  own  Newton  the  constructive  princiiilc  of  the  matcnal  tnv- 


» 


verse. 

Tlic  definitioYiB,  which  follow,  exlubit  Uio  distinctions  nin.ed  at  by  Uie 
author  in  few  worils. 

«' Under  Uic  term  Sense,  I  comprise  whatever  is  passive  in  our  heinp, 
without  any  reference  to  Uio  questions  of  Materialism  or  Imnmtenaliem ; 
all  that  n.an  is  in  common  with  animals,  in  AtW  at  kast-his  sensauons, 
and  hnpressions,  whether  of  his  outw.-ird  senses,  or  tJio  inner  sense  of  nna- 
Kination.    This,  in  the  language  of  the  S.-hools,  was  calicd  the  vis  reeep- 
tiva.  or  recipieni  property  of  Uio  soul,  from  U.o  original  constitution  of  which 
we  perceive  and  iinagino  all  Uungs  under  the  forms  of  spare  an.l  time. 
By  the  UNDBRSTANDINO,  I  uicon  the  faculty  of  thinking  and  fonmngju.^'- 
niente  on  Uie  notices  fumished  by  tho  sense,  according  to  certam  ruk«  ex- 
isting in  itself,  which  rul.n  constitute  its  distinct  nature.    By  Uic  pure  Kfa- 
sov.  I  mean  tho  power  by  which  we  become  possessed  of  principle,  ^Uk; 
rternal  verities  of  Pinto  and  Descartes)  and  of  ideas,  (N.  B.  not  images)  as 
the  ideas  of  a  point,  a  line,  a  circle,  in  Mathematics ;  imd  of  Justice,  Ho- 
liness, Free-Will,  &.c.  in  morals.    Hence  in  works  of  pure  science  the  de- 
finitions of  necessity  precede  th.!  reasoning,  in  odier  works  they  more  apt- 
ly form  tho  concluBion."-rA«  Friend  vol.  1,  pp.  30.5-30(i,  Note. 

As  the  Pliilosoi.hical  works  of  II01U7  More,  from  whoso  Theological 
works  extnuMs  are  inserted  in  the  text,  pp.  97,  !)!),  and  who  was  referred  to 
in  note  Vi,  arc  seldom  to  be  found  in  this  coimtry,  I  have  so  erted  a  fi^w 
ptt.sHag..s  from  them  having  more  particular  reference  to  the  subject  of  this 
note.    The  n.-fereiices  arc  to  n  London  folio  edition  of  1/12. 

"To  take  away  Jieami  under  what  fanatic  pretence  soever  is  to  disrobe 
the  Priest  and  despoil  him  of  his  hreoM-plait  and  which  is  woi-st  of  all  to 
rob  Christianity  of  that  sp(;cial  prerogative  it  has  above  all  other  religions 
in  die  worl<l,  namely,  that  il  dans  appeal  unto  rawon."— Preface,  p.  (.. 

"I  should  commend  to  them,  Uiat  would  successfully  philosophise,  Uie 
belief  and  endeavour  after  a  certmn  principle  more  noble  lui.l  inward  than 
reason  itself,  and  without  which  reason  will  faulter,  or  at  least  reach  but 
to  mean  and  frivolous  things.  I  have  a  sense  of  something  in  me,  while 
I  Uius  speak,  which  1  imist  confess  is  of  so  retruse  a  nature,  that  1  want  a 
name  for  it  ni.less  I  should  mlventiin-  to  term  it  Divine  Sagnclij,  which  is 
the  fii-sl  ris.'  of  a  .successful  reason."  And  this,  he  a(\.-rwarils  observes,  is 
the  sentiment  of  Aristotle,  that  there  is  somif/iniff  hifore  and helitr  than  Rea- 
son whence  Reason  itself  has  its  nse.  The  success  of  the  min.l  therelore 
in  its  speculation  after  truth  "is  from  the  presence  of  (Jod,  who  does  in- 
deed move  nU  Uiings,  ui  some  sort  or  oUiei,  but  residing  in  the  most  luide- 


NOTES. 


317 


cplcr,  prosonting  tlio 
r  i)i"  tlicir  ninkH  and 
•(I  to  the  ethcn-Hl  iii- 
of  the  material  L'ui- 

lOiis  aimed  at  by  tlie 

passive  in  our  heinp, 
m  or  ImniaterialiBin ; 

least — hia  8en^^atiolls, 
10  inner  sense  of  inia- 
i  ralied  the  vis  reeep- 

constitution  of  which 
IS  of  spare  and  time, 
ing  and  forming  jw^'- 
ng  to  certain  rukw  ex- 
rc.  By  the  pure  Kea- 
jsed  of  principle,  (th(! 
,  (N.  B.  not  images)  as 

;  imd  of  Justice,  llo- 
•f  pure  science  the  de- 
•  works  they  more  apt- 
1— 30(i,  N«)te. 
m  whoso  Theological 
id  who  wiis  referred  to 

I  hav»!  8(!lt'rted  a  few 
•c  to  the  suliject  of  this 

of  1712. 

ice  soever  is  to  disrobe 
vhicli  is  woi-st  of  all  to 
ibovc  all  other  religions 
«," — Preface,  p.  H. 
ssfiiUy  philosophise,  tlic 
I  noble  luid  inward  than 
ur,  or  at  least  reach  but 
something  in  me,  wliile 
!  a  nature,  that  I  want  a 
}ivine  Safcnclly,  >>liich  is 
;  afterwards  observes,  is 
nfort  and  hdkr  than  lira- 
is  of  the  iiiiiiil  therefore 
■e  of  (iod,  who  tloes  in- 
sidiiig  in  the  most  luide- 


filcd  81'irit,  moves  it  in  the  most  excellent  manner,  and  endues  it  with  that 
JHvine  Sagacil,,  I  sjioke  of,  which  is  a  more  inward,  compendious  an.l 
comprehensive  presentation  of  truth,  ever  ai.tccedaneous  to  that  reason, 
which  in  theories  of  greatest  importance  approves  itself  alkfwards  upon 
Uie  cxactest  examination  to  bo  most  solid  and  perfect  eveiy  way,  and  tru- 
ly that  wisdom,  which  is  peculiarly  styled  the  gift  of  (Jod,  mid  hardly  <-om- 
petible  to  any  but  to  iwrsons  of  a  pure  and  unspotted  mind.    Of  so  great 
concernment  is  it  sincerely  to  endeavour  to  be  holy  and  good."— p.  7  &.  'J. 
I  have  l)een  strongly  tcimpted  to  insert,  here,  another  Kssay  from  the. 
Friend,  the  JHh  of  vol.  3,  as  exhibiting  nioro  distinctly  the  author's  views 
of  the  relation  of  reason,  as  the  power  of  spiritual  intuition  in  man,  to  the 
Supremo  Reason,  and  showing  their  n.'semblanco  to  those  of  1 1.  More.    It 
would  howcv.;r  swell  the  size  of  this  voluiiio  too  iiuich,  and  those  who 
would  bo  desirous  of  reading  it,  will  be  desirous  also  of  reading  the  whole 
of  that  most  valuable  work.    The  reader  I  believe  will  find  a  key  to  iUo 
subject,  which  I  wished  to  explain,  by  referring  to  this  volume,]).  3,  to  the 
(extracts  from  the  1st  Lay  Sermon  above  and  note  [C]  in  the  Appendix. 
See  also  note  65. 

The  following  from  More  illustrates  the  distinction  between  reason  and 
the  understanding,  and  the  limitations  of  the  latter  in  regard  to  die  truths 
of  reason. 

"If  the  difficulty  of  framing  a  conception  of  a  thing  must  take  away  the 
•■xistencc  of  the  Uiing  itself,  there  will  be  no  such  thing  as  a  l)ody  left  in 
Iho  worl.1,  and  then  will  all  bo  spirU  or  notliing.    Tor  who  can  frame  so 
safe  a  notion  of  a  body,  as  to  free  himself  from  the  eiitunglrme.ils,  that  ilu^ 
t.vtcnsix)n  thereof  will  bring  along  with  it  ?    For  this  ertcuUd  mallvr  consists 
of  cither  indivisible  points,  or  of  jiartir-lcrt   divisible    in  {nfmilum.     Tukt; 
which  of  these  you  will  (and  you  can  find  no  third)  you  will  be  wound 
into  tlic  most  notorious  absurdities  that  may  be.    For  if  you  s:iy  it  consists 
of  point.s,  from   this   position   I  can  necessarily  denionstnitc,  that  evci> 
spear  or  spirc-stecple,  or  what  long  body  you  will,  is  as  thick  as  it  is  long, 
that  the  tallest  cedar  is  not  so  high  as  the  lowest  nmshroon,  and  tJiat  tli.- 
moon  and  the  earth  arc  so  near  each  oth<T,tliat  the  thickiujss  of  your  hand 
will  not  go  betwixt,  that  rounds  and  squares  are  all  one  figure,  that  ev(>n 
and  odd  numbers  arc  equal  with  one  another,  and  that  the  clearest  day  is 
as  dark  as  the  blackest  night.    And  if  you  make  choice  of  the  other  mem- 
ber of  the  disjunction,  your  fancy  will  be  but  littk;  better  at  case  ;  for  no- 
thing can  be  divisible  into  parts  it  has  not.     Therefore  if  a  body  be  divisi- 
ble into  infinite  j.arts,  it  has  infinite  .xtcnded  piirts.     And  if  it  has  an  iii- 
ftnite  number'  of  extend.'d  jiarls,  it  cannot  but  b(>  a  hard  inysteiy  to  the 
imagination  of  man,  tiiat  iiitinito  extended  parts  should  not  amount  to  one 
whole  infmit(!  extension.     And  thus  a  grain  of  mustard  seed  would  be  as 
well  inniiitely  cxteiubMl  as  lli.;  whole  matter  of  the   universe,  and  a  tliou- 
snndih  pait  of  that  grain  as  the  grain  itself.    Wliicli  things  arc  more  uii- 


II'-' 


ais 


A  ins    TO    REKIjKCTIOX. 


r.HK-civdl.l.!,  than  any  tliinj;  in  tlio  notion  of  a  .-./""/.  Tlu-rcfore  w.-  a.v 
„.,t  srornruily  and  .•ont.'Mi|)tu<.iisly  to  ivj.;cf  any  notion  for  Hr.Minng  at  lirsi 
t„lM-clon(lnlan.l  olisniird  \viih  soni<'  (lilllcultiea  and  intncucicK  ot  ton- 
ci'|>tion."— .'//i^Wo''  (ififiiiisl  .Itl'iisin,  j).  14. 

What  follows,  makintr  soino  allowance  for  partiotilar  expressions,  wll  l>o 
BocMi  to  foin.-i.U-  witii  \\n:  riows  of  (^oUTi.lf.'.-,  a.ul  will  l.e  tlionglit  by  many, 
at  lra.Kt,  to  be  a  fiuffiri.ntrxplanation  and  deftiii-o  of  tho  docirino  ot  nniato 
i<l(;iu<. 

"  ft  will  not  h«  nmiHS  l.erc  briefly  to  touch  ui^n  that  notable  point  m 
,,biiosonl,v,,fAcM.r  Ihe  xoul  of  manbe  alrrnmlalnda,  a  table-book  whcrnn  no- 
thinu:  M  wnl,  or  ichelhir  she  havr.  some  innate  iwtwm  and  vleas  m  hersvU. 
r„r  so  .1  is,  that  she  bavins  taken  first  occasion  of  tl.inkinft  from  external 
..l.icciH,  it  hath  so  imposed  upon  some  men's  judgments,  that  they  Jiave 
.■„nc.-itrd  that  the  soul  has  no  knowledge  nor  notion,  but  what  is  m  txpasnvc 
wav  iuipr.vssed  or.lelineated  upon  her  from  tho  objects  of  sense;  they  not 
warily  enough  distinguishing  betwixt  extrinsical  occa-iions  imd  adequate  or 

prin<-ii>al  anises  of  things.  .     ,  •    .,       ,         x^,.. 

Hut  the  ...iiul  of  man  more  free  and  better  exercise.l  m  Uie  close  obser- 
vation of  its  own  oiHTiitions  and  nature,  cannot  but  .hscover  that  Uiere  is 
an  active  and  adml  knoicledfre  in  a  man,  of  whi.-h  U.ese  outward  objects 
Mre  rather  the,  remin.lers,  tl.an  the  first  begetters  or  implanters.  And  when 
I  sav  adud  knowkd^re,  I  ,lo  n..t  mean  there  is  a  certain  number  of  view 
llarin-  an.l  shining  t..  the  animadnrsive  faculhj,  like  so  many  torches  or  stars 
i„  xClirmanunt  to  outward  sight,  that  there  are  any  y?«-«r«,  that  take  their 
,r,sti,H-"t  i.huM.s,  mid  are  legibly  writ  there  like  the  red  letters  or  astrononural 
.harnvlers  in  an  almanack:  Ih.t  I  undi.i-stood  thereby  an  active  sagacity  m 
the  soul,  or  .piick  recollection,  as  it  were,  whereby  some  smaU  business 
being  hinted  upon  her,  she  runs  out  presenUy  into  a  more  clear  or  larger 

'"A'J'l'c'annof  belter  describ.!  her  condition  than  thus:  Suppose  a  skil- 

lul  mnsirkn  fallen  as p  in  the  fiel.l  upon  tho  gnu«s,  during  which  tmu, 

he  -hall  not  so  much  ns  dream  any  thing  concermng  his  musical  fa<  ulty, 
.o  that  in  one  sense  there  is  no  actmd  skUl  or  notion  nor  representation  o 
anv  thing  musical  in  him  ;  but  his  friend  sitting  by  him  tl,at  cannot  .siNg"  <" 
all  himself,  jogs  him  and  awakes  him  and  desires  him  to   sing  this  or  the 
other  s..,,;  "telling  him  two  or  three  words  of  the  beginning  of  the  song, 
,vhe,Tuponbe    presently  takes  it  out  of  his  moifh,  and  s.ngs  the  whole 
«ong  upon  so  slight  an.l  slender  intimation,    rto  the  mvul  ol  man  being 
iogtd  and  awakened  by  the  hnpulses  of  outwanl  objects,   is  stirred  u,, 
inio  a  more  full  an.l  char  conc.-ption  of  what  was  but  imp.-rle.-tly  b"'f' 
,..,,..,  iVoin  external  occasions;  an.l  .his  faculty   1  ven.ure  ...  call  ,M 
frm...'/.</.-.,  in  ^"'-l.  a  sens.-  as  the  sl....ping  musician  s  skill  might  be  calU  .1 
.!,/m((  .-AiV/ when  he  thought  nothing  of  It. 
And  that  this  ts  the  condition  of  the  soul  is  .liscovetable  by  sundry  oh- 


^  Therefore  we  are 
(III  for  Heeiiiing  at  fn>l 
mil  iiitricucicK  of  cuii 

fir  exprcssionp,  wiW  lu" 
11  lie  thoiiglit  by  rimiiy, 
"tlio  (locirino  of  iiiuato 

Unit  notnlilc  i)oiiit  in 
ft  table-book  wherein  no- 
is  and  iilens  in  htrself. 

tliinkiiift  from  oxterniil 
•luenta,  that  they  huvi; 
biitwliatis  in  i\  passive 
Rfts  of  senso;  they  not 
•aaions  luid  adequate  or 

■iBod  in  tlin  close  obser- 
t  discover  that  tliero  is 
tlieso  outward  olijccts 
iiiiplaiitcrs.  And  wiion 
erUiin  niiinber  of  vleiis 
so  many  torches  or  stitrs 
y  fixures,  that  take  their 
eil  letters  or  astronomiral 
ly  an  netive  8ii<.'aeity  in 
jy  some  siiiall  biisinecs 
J  a  more  clear  or  larj;cr 

»  thtia :  Suppose  a  skii- 
nsn,  diirinf.'  whieli  time 
infi  hiH  iiiuairal  faeiilty, 
)n  nor  representation  of 
'  liim  //i«/  rnnnol  siiip:  at 
him  to.   sinf,'  tiiiM  or  the 

Iteginning  of  tlie  sonj:, 
•h,  and  sirifis  tlie  whole 
the  mind  of  man  being 
rd  objeetp,  is  iJlirred  up 
H  but  imperfeetly  hinted 

I  venture  to  eail  (iriiml 
n'a  Klvill  might  be  called 

coverablc  by  sundry  ob- 


NOTF.S. 


319 


sprvr.tions.  As  forexmiiplo,  exhibit  to  the  wul  thrfiuph  the  outward  sen- 
ses the  figin-e  of  a  cirrk ;  she  arknowledgeth  p^'seiitly  this  to  be  one  kind 
,,f /JirHrcrnii'l '•<"»  «'!''  forthwith,  tliat  if  it  be  perfect,  all  llie  lines,  from 
soine  ono  point  of  it  drawn  to  the  perimeter,  must  lie  exaetly  equal.  In 
like  manner  show  her  a  frimiff/e  ;  she  will  straightway  pronounce,  that  if 
that  be  the  right  figure  it  makes  toward,  Uie  anf^les  must  be  closed  in  indi- 
visible points.  But  this  accuracy  eith(!r  in  the  circle  or  the  trianffle  cannot 
be  set  out  in  any  material  subject:  therefore  it  remains  that  she  hatha 
more  full  and  exipiisito  knowledge  of  things  in  herself  thmi  Uie  imtter 
can  lay  open  before  her. 

Let  us  east  in  a  third  instance:  let  somebody  now  demonstrate  this 
triangle  described  in  the  matter  to  have  its  three  angles  equal  to  two  right 
ones;  why  yes,  saith  the  soul,  this  is  true,  and  not  oidy  in  this  particular 
tnangle,  but  iti  all  plain  triatigles  that  can  jMissiiily  be  described  in  the  mat- 
ter. And  thus,  you  see,  the  soul  sings  out  the  whole  song  upon  tlie  lirst 
hint,  as  knowing  it  very  well  before. 

Besides  this,  there  are  a  number  of  relative  iwtions  or  ideas  in  the  mind 
of  man,  as  well  Mathematicnl  as  Logical,  which  if  we  prove  cannot  be  the 
impresses  of  any  material  object  from  without,  it  will  necessarily  follow 
that  tliey  arc  frotn  the  soul  herself  within,  and  are  the  natural  furniture  of 
humane  understanding.  Such  are  these,  caiwe,  eject,  whale  and  part,  like 
and  unJike.  So  cqiuditij  and  ine<piality,  i»>'»s  and  iiaXoym,  proportion  and 
amdogy,  symnetry  and  asymmetry,  and  such  like :  all  which  relative  ideas  I 
shall  ea.sily  prove  to  be  no  material  impresses  from  without  upon  the  soul, 
but  her  own  active  conception  proceeding  from  hei-self  whilst  she  takes 
notice  of  e.vternal  objects.  For  tliat  these  ideas  can  make  no  impresses  up- 
on the  outward  senses  is  plain  from  hence,  because  they  are  no  sensihle 
nor  physical  affections  of  the  nrntter.  And  how  can  that  that  is  no  physical 
affection  of  the  nuttttr,  affeet  our  corporeal  organs  of  sense") 

But  now  that  these  relidive  ideas,  whether  Logical  or  Mathefnalical,  be  no 
physical  affections  of  the  matter,  is  manifest  from  these  two  arguments. 
Kirst,  they  may  be  jiroduced  wlien  tliere  has  been  no  physical  motion  nor 
alti-ration  in  the  subject  to  which  they  belong,  nay,  indeetl,  when  there 
hath  been  nothing  at  all  done  to  the  subject  to  which  they  do  accrue.  As 
for  exainjile,  suppose  one  side  of  a  room  whitened,  the  other  not  touchetl 
or  meddled  with,  this  other  has  thus  become  unlike,  and  hath  the  notion 
of  dissimUe  necessarily  belonging  to  it,  although  there  has  nothing  at  all 
lieen  done  thereunto.  So  suppose  two  pounils  of  lead,  which  therefore 
are  two  equal  pieces  of  that  Metal,  cut  away  half  from  one  of  them,  the 
other  pound  nothing  at  all  being  done  unto  it  has  lost  its  Notion  of  equal, 
and  hath  acquired  a  new  one  of  double  unto  the  other.  Nor  is  it  to  any 
purpose  to  answer,  that  though  then;  was  nothing  done  to  this  ))omid  of 
lind,  yet  there  was  to  the  other;  for  rhat  does  not  at  all  enervate  the  Rea- 
son, but  shews  that  the  notion  of  sid>-douhle,  which  accrued  to  that  lewl 
which  had   half  cut  away,  is  but  our  mode  of  conceiving,  as  well  as  the 


lyn) 


AIDS    TO    nr.Fr.KCTION. 


otlirr  nn.l  n(.t  n!iv  phi/innd  ajeelion  that  stiikoH  the  corporeal  orpins  of  iho 
Mu  as  hot  ,iM(l  cM,  'hard  iiu.l  soft,  white  aii.l  black,  luul  xUv.  like  .lo.  Wherc- 
f„n.  til.!  ideas  of  e'fuM  mul  .»if7'««'.  ''««W«  ""''  »^-d«^>l^>  '***  wkI  un/iA*. 
witl.  the  nst  are  no  external  impresses  upon  the  senses,  hut  U.e  soul  sown 
„,.tivo  manner  of  conceiving  those  things  whieli  ore  diicovered  hy  U.o 

outward  senses.  „„»,„,  ;^ 

The  second  argument  is,  that  one  nn.l  the  same  part  of  tho  matter  w 
cnpahle.aton.,  an.l  tho  same  time,  wlu.lly  and  entirely,  of  two  contrary 
ulL  of  this  kin.i.  As  for  exnn.ple,  any  l.iece  of  n.atter  that  is  a  muldk 
propoHioml  lK3twixt  two  oth.'r  pieces  is  double,  suppose,  an.l  s,d»-d<ruLk,  or 
triple  and  s^A-triple,  at  once.  Which  is  u  manifest  sign  that  these  tdeas 
J,  „.,  amiorv,  of  the  nuUler,  and  therefore  d.,  not  aflect  our  senses ;  else 
they  w.ml.1  affect  the  senses  of  beasU,,  an.l  they  might  also  grow  goo.l  Ge- 
ometricians nn.l  Arithmeticians.  And  they  not  affecting  our  senses,  .Us 
plain  that  we  have  some  vleas  that  we  are  not  hehol.hng  to  our  sensesfor 
hut  arc  the  mere  exertions  of  the  mind,  occasionally  awakened  by  tho 
„p,,„l«.s  of  the  outward  objects;  which  the  «'"^"'1«'='!7^.'^'' "° ';"jrf, 
teach  us,  than  he  that  awakened  themu«««n  to  smg,  taught  hm.  us  skill. 

JliUidote  against  Athnsm,  p.  17-1!). 

Tn  the  next  clmi.trrs  he  proceeds  to  show,  that  the  i,len  of  Go.l  has  its 
origin  in  the  soul  ..f  man  in  the  same  manner  as  tho  i.  .-as  ment.one.^  in 
To  bove  extract.  Like  them  it  resides  there  inseparably  and  .mn.utably 
and  tho  fact  of  its  being  obscurely  or  imperfectly  develop..d  msome  muuls, 
on  whole  nations,  no  n..,re  proves  that  it  is  not  there,  as  a  neces^.^ 
It  or  pr.Mluct  of  the  universal  reason  of  man,  m  the  sense  above  ex- 
Zned  than  a  siMular  imperfect  .levelopement  of  geome.tnca  truths  au- 

"  ies  a  hke  inference  in  regard  to  them.    In  regar.l  to  the  obj.-ct.ve  ex- 
honses  "  '  ««  "  ^  (,„^^,  i„  ,onsi.l..ring  necessary  ex.s- 

:r  Its tt;  S:;::.  idea,  «»  answer  to  wl.i.-h  n..y  be  «.un.l  in  the 
sl"lLletterof"Scle.-tionsfr..n.tbeCo.Tespon.len.-eofMr.C..leruge,   a 

Tntl  of  this  volume.    His  other  proofs  of  it,  however,  are  sohd  an.l 
rational,  but  not  particularly  to  my  purpose  here.  . 

The   following  is  inserted  from  h.s  « D.scou.-se  of  Entl  us.nsm    lor 
coincidence  in  tlu^ught  and  language  with  the  views  of  Co  endge 

..  A«sure.Uv  that  smril  of  illuminallon,  which  resides  in  the  souls  of  h.> 

r  .ifiTis  a  nrin.-iple  of  the  purest  reason  that  isconimunicable  to  the  u.- 

ni;  ;^;    .     ^.  ^.-  ^«  'l-'^  ^a,  he  has  from  Christ,  (as  Christ  lum- 

f  wt     eU)  .1.0  is  ,he  e,.<mal  ;..,.>„  the  all-compreh.m.lmg  w,s.b, 

..!  na"on  .  •(i.Kl,wlu-rein  he  sees  through  the  natur.-s  and  «/.«.  of  .  11 

'  r^  h  V,l .     respects  of  .lepen.l.-ncy  an.l  in.l..pe...l..n.-y,  eongru.ty 

I'^t;:;':!!  or  ...Ler  b:d,itu.lo  th.>y  have  one U,  another,  w.thone 

c.intinued  L'lim"''  "^  ooce." — J).  'VJ. 


orporcal  organs  of  tho 
III  iIk!  like  do,  Wlmrc- 
iouitk,  like  and  urdike, 
iHus,  hut  tlic  soul's  own 
aru  discovered  by  tlio 

part  of  the  matter  is 
itirely,  of  two  contrary 

niuttur  thut  is  a  middle 
|ios<',  und  aub-dauble,  or 
St  sign  that  the^o  ideas 

afi'cct  our  senses ;  else 
ght  also  grow  good  Ge- 
lerting  our  scinscH,  it  is 
olding  to  our  senses  for, 
nally  awakened  by  the 
vwrd  senses  do  no  more 
ig,  taught  him  his  skill." 
rw/  JUIuiam,  p.  17— 11). 

the  vlen  of  God  has  its 
the  ideas  mentioned  in 
parahly  and  immutably, 
levelop(^d  in  some  minds, 
lot  tliere,  as  a  necessai^ 
in  the  sense  above  ex- 
if  geom<!trical  truths  au- 
}r«rd  to  the  objective  cx- 
isidering  necessary  exis- 
lirli  may  be  found  in  the 
nee  of  Mr.Ccderidge,"  at 
,  however,  are  solid  and 

0  of  Enthusiasm"  for  its 
ws  of  Coleridge, 
isides  in  the  souls  of  the 
co)niiumirable  to  the  hu- 
n  i;i»rist,  (as  Christ  him- 
coniprehentling  wisdom 
?  natures  and  ideas  of  nil 
indcpeutU'Ucy,  congruity 
one  to  .another,  with  one 

',  as  Henry  More,  will  do 
rily  or  rational  argument 


NOTKS. 


3^1 


can  do  any  thing,  to  coimtoract  some  of  the  prejudices  against  the  author 
of  this  work  and  the  language  which  he  employs.  'J'hey  will  show,  that 
neither  bis  language  nor  his  jihilosnphy  are  wholly  unauthorised  even 
among  Knglisli  writers  of  great  reputation,  and  indeed  only  time  and  space 
would  be  wanting  to  nudtiply  extracts  having  the  same  te'idency  from 
many  other  great  writers  of  acknowledged  authority  among  the  older  Kn- 
glisli  philoHo|)lier»  and  tlivines.  If  such  then  be  the  fact,  if  the  philoso- 
phical views  exhibited  in  this  work  are  found  essentially  to  coincide  with 
those  of  Flato  and  Lord  Jkicon,  and  of  many  others  of  the  most  distin- 
guished philosophers  of  ancient  and  modem  times,  may  we  not  venture, 
at  least  without  incurring  the  charge  of  arrogance  and  youtliful  ]>resump- 
tion,  to  indulge  a  suspicion,  that  "there  are  more  things  in  lieaven  oiul 
earth,  than  are  dreamed  of"  in  the  sensuous  and  empirical  philosophy  of 
the  day.  Though  all  the  world  may  now  Iw  going  in  one  direction,  self- 
confident  and  self-satisfied,  it  can  do  no  harm,  at  most  to  any  but  them- 
selves, if  some  few  should  pause,  and  hesitate,  and  look  about  them,  or 
even  refuse  lo  advance  farther,  till  they  have  examined  the  reconia  of  their 
progress,  and  ascertained  tlicir  position  and  course  by  the  great  landmarks 
of  immutable  truth  and  reason. — Am.  Eo.] 

[60]  p.  148.  .„'      \,'i  [,"         ,'  , 

The  Philosopher,  whom  the  Inquisition  would  have  burnt  alive  as  an 
Atheist,  had  not  Leo  X.  and  Cardinal  Beml)o  decided  that  the  Work 
might  be  formidable  to  those  semi-pagan  Christians  who  regarded  Rev- 
elation as  a  mere  Make-weight  to  their  boasted  Religion  of  Nature ;  but 
contained  nothing  dangerous  to  the  Catliolic  Church  or  offensive  to  a  true 
Believer. 

[61]  p.  150. 

The  word,  Iitstinct,  brings  together  a  nnndicr  of  facts  into  one  class  by 
the  assertion  of  a  common  ground,  tlie  nature  of  which  ground  it  de- 
termines negatively  only  — i.  e.  tlie  word  does  not  explain  what  tliis  com- 
mon gniund  is ;  but  simjdy  indicates,  that  there  is  such  a  ground,  and 
that  it  is  different  in  kind  from  tliat  in  which  the  responsible  and  con- 
sciously voluntory  Actions  of  Men  originate.  Thus,  in  its  true  and  i>ri- 
mary  imjiort,  Instinct  stands  in  antithesis  to  Reason ;  and  the  [>eq)lexi- 
ty  and  contradictory  statements  into  whicli  so  many  meritorious  Natural- 
ists, and  jjopular  Writers  on  Natural  History  (I'riscilla  Wakefield,  Kirby, 
S|)ence,  Iluiier,  and  even  Reimanis)  have  fallen  on  this  subject,  ariso 
wholly  from  their  taking  the  word  in  op]>osition  to  Understanding.  I 
notice  this,  because  I  would  not  lose  any  op|K)rtunity  of  imjiressing  on 
the  minds  of  my  youthful  readers  tlic  important  truth,  that  Language  (as 
the  cmlmdied  and  articulated  Spirit  of  the  Race,  as  the  growth  and  ema- 
nation of  a  People,  and  not  the  work  of  any  individual  Wit  or  Will)  isuf- 

41 


322 


AIDS    TO    KEFLFXTtOX. 


,rn  ihmlr.iiuuo,  .omrtini<-s  .l.-fin.-Mt,  ImiI  n.-vcr  falnc  or  Mimyo.  W- 
l.av,.  f-nlv  to  niMMor  tl.M.ur  orifim  .n.l  .-ri^-innl  i,.,|.o.l  ..f  ui.y  nativo  ,uhI 
nl.i.linir  Nvcni,  tr.  lincl  in  it,  .f  n..l  tl..'  W.U/o,.  ..rU...  (aotH  ..xi..rs..'.l  l.y  U, 
y.t  n  ti..{,'.r-.nnrk  ,...inting  lotl.c  rn.ul.m  wl.ioli  tl.ii.  solution  wtolK-s..u«l.l 
|i>r.  "  ' 


M.    ■( 


[02]  p.  150. 


N.vn„o  qnicMmim  n.liil.ito.  qniii  ca  .•.•u..li.liH  onnul.uH  (liciat  sntin  Qui. 
niilr,,,  farias  istis  qui  vd  ol,  ii.f?.-uii  pcliuariaui  Hil.i  sal.Hl.m  i.ol.nt,  vd 
s.uni.lion..  sint  M'mn.  ut  KUis.i>.-li.HUMn  int.-ll.pn.t  ?  Nam  .iu(.um.lu.o- 
.luu.  Sin...ni.l."s  .lixit,  'n.rssal.H  l..-l.oti..roK  -luau.  ut  |.oH...nt  a  hc  .I.v 
,.i„i,  i,a  .n,os.lH...  vi.lo«s  stupl.tiorrH  Muan.  ul  plarnri  queaut.  A.llu.r,  iion 
„■,.„,„  ,.s,  iuv.-ui.v  qu.ul  .•aluun.i.'tu.-  qui  nil.il  aliu.l  quaT.t  .uh.  quo.l 
ralun.uiHur.  (Urasud  Hpisl.  a,l  Jhrrpium.)  At  nil  .noutH,  tho  ollow- 
i„K  l.;v,,o.iti..M  Ims  iK^nn  r.M;inv«.l  at  h.to».1  l.aml,  mxl  piu^^uiK  throu«l. 
,1...  ..HMliuu,  of  n.y  own  ,,.r,.oHsc-ssiouH,  if  nny  fault  1...  fouu.l  with  it,  the 
fault  ju-olmbly,  on.l  (iio  bhuue  cntainly,  lu-longs  to  the  llei)oi1er. 

[^]'^]  p.  150. 
Au.l  whirl.  (I  n.if.'ht  l.av.- a.l.lc.l)  in   a  iuo.rcnliKhten.<.l  npo,  an.l  in  a 
r'mt.HtantCoun.ry,  iuq...!!..!  u.on- .han  our  Crnuau    UMiv,..-s.ty  to  nn- 
aUu..n.a.ize   I'r.    ll...l.nau'«  aisrovry  of  (-arluau.-  A.u.M.as,  and  of  . 
Hre.-ts  .m  aniu.allilb,    «.s    hostil.    to  ,vliKi..u,  ""J  t.-n.l.UK  to    Atho.Hn,! 
'i-).mM„-  four  Stuacnts  attho  uuivc.^ily  of  Jonn,  Lntlo  attouq.t  to  nun.,  a 
ri,.inlfor.l.«.lis.overy  ofasu,.,.os..lhi.i.len  treasure,   woro  strangle.    ..r 
niison...!  l.y  tl...  funu's  of  the  Char.-o«l  th.y  ha.l  heen  l.umu.g  n.  a  clo«« 
!;„r.l,.n-l.ou...  of  a  vin..ynr.l  n.'ar  Jena  while  en.i.l.,ye.    n.  th.-u'  n.ag.r  fu- 
„.if,mti..ns  ,.u.l  el.anus.    One  ..nly  was  reHtor..l  t..  L.le:  mul  in.m  h.s  ar- 
roimt  of  th.,  N..iHC8  nn.l  S,..>rtre«  (in  Um  cam  nn.l  eye.)  n«  he  was  losing  his 
HenscH,  it  wa.  taken  for  grunf.l  that  the  bad  Spirit  ha.l  .I.^Htn.ycd  tl.en, 
Fre.l..ric  ll..irnmn  n.ln.itt.Ml  that  it  waH  a  very  had  ^i-irit  that  had  tempted 
,l,P,n,  the  Spirit  ..f  Avarire  and  fi.lly ;  an.l  that  a  very  no~  &p.nt  (Gas, 
or  Oeist,  is  the  CVnarm  for  Spirit)  was  the  iihn.e.liate  cauw,  of  their  .Icath. 
,?„,  he  .'onten-led  that  this  latter  Spirit  was  tJ.o  S,nrU  ..f  Charroal,  which 
,voul.l  l..we  pro.luce.l  the  same  .ffe.t,  ha.l  the  y.iunp  men  '»;-''" '■>'""^"g 
psalms  instea.1  of  inrantmi..ns;  a.ul  arquitte.l  the  Devil  of  al    dtred  con- 
.■ern  in   the  husin..ss.    Tlu,  TheoU.pieal    Fueulty  took  the  al.inn:   oven 
Physii-ians  pret.-n.l...l   to  he   h..rroi-struek   at  Hoffman's  nu.laeity.     Ihn 
Controversy  and  it.  upiiendages  eiahittere.l  several  yea,^  of  tins  great  an.l 
good  man's  life. 

.,    .rt.>— s»'  [64]  p.  155. 

I,  hn.  in  its  eonspq.teners  proved  no  trifling  evil  to  the  Christian  World, 
,hat  \rist..tle's  |>,.f,niiions  nf  Nat.n-e  are  all  ,.r..nndo,l  .,n  the  petty  an.l 
rather  rhetorical  than  pl.ilosophi.-al  Antilhesi.  of  Nature  f.  Art-n  r.,n- 


NOTES. 


3i6 


iIho   or  iltliixivo.    We 

|iiiii  of  iiiij   iiaiivo  iiiiil 

CaflH  cxiMTSfii'il  liy   it, 

solution  wtolK'wouj{lit 


iliiis  fiiciut  frntis.  (iuiil 
il)i  siiiiHi'u'ri  nolint,  vt-l 
t  ?  Nnin  (iiiciimilrtio- 
II  lit  |iOKsiiil  a  HO  tlr- 
ri  <iuoiiiit.  Adiinr.  lion 
iliiiil  (iiiiJ'rit.  iiiwi  quod 
nil  cvontH,  Iho  Collow- 
1,  nn<l  piuwiiiK  throiiffli 
It  Im>  foiiiid  with  it,  the 
llic  llt'poHer. 


liflhtenwl  npo,  and  in  a 
iiiiiii   Uiiiviiiiity  to  an- 
!■  Acid  (inf,  aud  of  itH 
d  lending  to   Atlu'iwni! 
itle  attonint  to  miso  ft 
mio,   wcro  strangled  or 
lecn  hiiming  in  a  closo 
loycd  in  tiicir  magic  fii- 
D  Lili*:  and  from  his  ac- 
i<y<>8)  nfl  he  was  losing  his 
irit  iiad  destroyed  them, 
sjiirit  tliat  hatl  tempted 
very  norimm  Spirit  ((jas, 
lite  canwi  of  tlioir  death. 
;^rtn<  of  CiiaiToal,  wliich 
oiinp  men  l)een  clianting 
',  Devil  of  nil  direct  con- 
^  took  the  alarm:   even 
loffman's  audacity.    Tho 
al  ycaj-8  of  this  great  and 


1  to  the  Christian  World, 
imdcd  on  the  petty  and 
•f  Nature  to  Art— a  con- 


nplioii  liiaihM|iiatc  to  the  d.>miuids  even  of  hh  Philosophy.  Hcnc!  iii  tl.o 
|,n.;.'ivss  of  his  irasoniiij.',  lie  coiili.ntids  ihc  Natiini  .\Wijm/(»(tliat  \',\Ui: 
SUM!  tolal  of  111,-  Fans  and  I'lia-nninriiM  of  llic  senses)  with  an  hypotheti- 
cal Natnra  Xnlurmis  a  (,V/</cm  Nature,  tlial  has  no  li.tter  claim  t<.  a 
|.lac<!  ill  aiiv  suher  syMeiii  of  Natural  l'liiloso|ihy  lliaii  the  (Joddess  Mnlti-^ 
Iwlo;  yet  to  which  "Aristotle  not  mrely  givit*  the  imiiie  and  aiiiil.utes  i.l 
the  Supreme  Meing.  The  result  was,  that  the  Idea  of  <;od  thus  ideultli- 
ed  with  his  hypothetienl  XnUire  IxM'omes  il.«elf  l.ut  an  tljipMiKlK,  or  al 
hcst  Imt  a  precarious  iiiti-rcnco  from  iiicommeiisun\t(!  premises  ami  "ii 
disputldile  riiiicipies:  while  in  other  passages,  (Joil  is  coiifoimiled  Willi 
(and  every  where,  iii  Aristoih^'s  f^nwinc  works,  huhiilrit  in)  tiie  Uiiivcrsf^ : 
which  most  (.M-ievoiis  error  it  is  the  great  uJid  characteristic.  Merit  tii"  Plato 
to  have  avoideil  and  denounced. 

[Go]  p.  1.^6. 
Take  one  passage  ammig  many  from  the  posthumous  Tracts  (KITit))  of 
John  Smith,  not  the  least  ."-'tar  in  that  l.iight  ("oiisteljatioii  of  Caml.ridg.' 

Men,  the   colemporari.'s  of  .leieiuy  Taylor.     "  Wliile  su-  reflect  oil  ■ 

own  idea  oflJeason,  we  know  that  our  own  Souls  are  not  it,  Imt  only  par- 
taki!  of  it ;  and  that  we  have  It  ;:.<n<./i'f,-ri  and  not  >«"'  o<  «•,,<.  Neither  can 
it  he  called  a  Faculty,  hut  far  rather  a  Light,  which  we  enjoy,  hut  the 
Source  of  which  is  not  in  oursc-lves,  nor  rightly,  hy  any  individual,  to  he 
denominated  mine."  This  pure  iiueingence  he  then  juoeceds  to  conUasI 
with  the  Discursive  Faculty,  i.  e.  tho  rnderslanding. 
[Sco  extracta  from  Henry  More's  works,  in  note  5i)— Am.  Ed.] 

[GG]  p.  159. 
Wc  have  tho  assnranco  of  llishop  llorsley,  that  tho  Church  of  England 
does  not  ih^mand  the  literal  Understanding  of  the  Document  contained  m 
the  second  (from  verse  8)  and  third  (.'hajitersof  (Jenesis  as  a  point  of  faith, 
or  regard  u  dilfereiit  interpretation  as  atfectiiig  the  oithodoxy,  of  the  in- 
teri»reter:  Divines  of  the  most  miimpcaclmhle  orthodoxy,  and  the  most 
averse  to  the  nllegori/.iiig  of  Scripture  history  in  general,  having  from  the 
earliest  ages  of  the  Christiun  Church  adopted  or  lu^rmitted  it  in  this  in- 
stance. And  indeed  no  impn-judiced  man  can  ))retend  to  d^•nh^  that  if 
in  any  other  work  of  Fastern  Origin  he  met  with  Trees  of  Life  and  of 
Knowledge ;  talking  and  conversahle  Snakes ;  .  ,^  ,    # 

Iiunic  rei  signiim  Scrpcnkm  serpere  jiissum  ; 
la;  would  want  no  other  proofs  that  it  was  an  Allegoiy  he  was  reading, 
.111(1  iuteiKhd  to  he  iiiuUM-stood  as  such.  Nor,  supposing  him  conversant 
with  Oriental  works  of  anything  like  the  siuiie  anlii|nity,  could  it  suri)rir.e 
him  to  liml  events  of  true  history  in  eoiuexion  with,  or  hislorical  pnsou- 
agcs  among  the  Aclor.^  and  InttrlojiiLors  of,   liic    Paiablc.      In  the  (em 


'H- 


iff 


M\ 


AIDS   TO    IIKKI.KCTIOV. 


lanKuap.  ..f  I'Vyi-t  U.o  Hori.ent  w.m  tl..-  riyinl..!  oftho  I  n.lors  n„.l..,»  .. 

il.  mofoM  ruiHtion.  na ly,  a.s  tl,.'  tUrully  of  ».<<««  to  ,,mnm«/r  or  »«■...,/ 

...ulH,  aimloKoiiH  to  ll.c  »M/i...<  of  tl.r  inoro  intHlifrrnt  Annnaln,  At.l,     ».r, 
15raN..r,&.-.,mulo,,,.o>e,l  to  the  prartu-alR.'a^on,  ns  tlu-  Drtrrmmant  ol  .he 
nllimaU  Kn.!;  nn.laRain  it  typ.ties  the  ...uh-n.Uin.UMg  uh  th«  .hmLmv.  a.,.1 
h,K..-..l  l'nc..lly*i.o....8...l  i...hvi.l..ally  by  vmb  l..clivi.lunl-tl..-  I...«">|/v  .«u- 
,Ln  ,»i.tu..-f.o,.  Cointho  Not-,  i.  ..  I.uuitiv.  IWo...  tl..,N...n-e  ot  l.h..H 
a„,l  AB.so..urK  Tii.thK,«.Hl  the  I'rind,.lc  oftj.c  Nm'««.ryun.ltho  Li..v..n.al 
n.o..rArtir...«tio..H.u..lCo.,chi.ion..    \Vith«..t,  orin  .•,mtm.ve„,„,„  u,    h. 
lUn.»on  (.•.  <>.  "  tl...  v.n/.m/  ...'....r  "f  Ht.  hu.l,  a.uUAe  Light  M«/  /.^/.W/i 
n-er./  i..iin"or  St.  Joh.i)  tl.'.H  ri..hrxtni..lii.«(<r'>">>;."''""P''"?.  '"•  ••""'"'  ""'".'' 
h.M"o,...Hth.,  ,o,,hhl!c  l'ri...-il.h.,  the  wily  'lV...|.ter  to  Kvil  by  count.rh.t 
(;o.h1;  the  l'a...h'r  m..l  A.lvorato  oft!..!  l»a«Hio..H  and  Ai.pot.t.iB;  ev.-r  .» 
leapie  >v.th,  01..I  always  first  «,.,.lyi..K  to,  tho  Desire,  a.  th.-.  i..fiT...r  n.iU.rc 
in  Man,  tho  lfo,mm  in  o..r  ll.....a..i.y,  an.l  throngh  the  Df.s.rk  ,.rtw.uh..p 
on  th.)  Will  (lh.>  J»/ar.l.oo.l,  r.Vtus)  aRainnt  tho  cinnian.!  "«  ""' 'H'™' 
lU-nson.an.l  a^iiinst  tho  Li^ht  of  R.-aHon  in  tho  Will  Useif    N.H.   Ih.H 
csontial  inhorcnco  of  an   inflligontial   Principle  (.p<..> .».?».)  "i  the  W.ll 
(..<./,  M'i'"".),  or  rnthor  tho  Will  itsolf  th.iH  ronm.loro.i,  the   t.roek«  ox- 
„r«80.l  l.y  an  nppropri..to  wor.l  (,tovA,).    This,  \mt  little  .liflorinjf  Iron,  Or.- 
uin'rt  intorprot..tion  or  hypothosin,  is  m.pimrted  and  confinnod  hy  th.^  very 
ohl  Ti-adition  of  tho  Honwandrofrjnml  e.  that  tho  oriffinal  Man,  the  In.l.- 
vi.h.al  first  orcalod,  was  hi-m-xuah  a  .•hin.a-n.,of  whid.an.lot  many  oth.-r 
n.ythoh.^'ical  traditioiiH  th.;  most   prohahlo  explanation  ih,  that  thoy  were 
oriirinally  *.y.ulK.liral  C/./p/i^  "r  Hclptiin-s,  an.l  ath-rwards  translato.l  ...t.) 
icords,  yet  litendly,  i.  v.  into  the  common  namcH  of  the  ««voml  b>.roH  and 
Images  con.posi.'.R  tho  Symbol,  while  tho  Hyn.lK.lic  meaning  waH  loll  to  Iw 
doevphorod  m  Inifore,  a...l  wirn-d  to  tho  initiate.    As  to  the  nbstruwneHH 
and'  M..btlety  of  the  Concptions,  this  Is  so  far  from  Iming  an  objertion  to 
this  oldest  aioas  on  tliiH  vo..orablo  Krlio  of  Shemitic,  not  im[M>SH.bly  ante- 
diluvian, Philosophy,  that  to  those  who  have  carried  their  reHcartrlM^s  far- 
tlH-at  back  into  Greek,  Egyi»tian,  Persian,  and  Indian  Anticpnty,  it  will 
serin  a  strong  confinnution.    Or  if  I  choso  to  Bddn«  tho  sceptic  in  tho 
laiiffuago  of  Uic  .lay,  I  might  remind  him,  that  as  Alchcn.y  wt.it  l«f..ro 
Chemistry,  and  Astrology  before  Astronomy,  so  in  all  countries  of  civili- 
zed Man  have  Metaphysics  outrun  Common  Sense.    Fort.ii.ately  for  us 
that   they  have  so!     For  from  all  we  know  of  the  uwmetaphysical  tribes 
of  N.W  IIollan.1  and  elsewhere,  a  Common  Sense  not  preceded  by  Meta- 
physics is  1.0  very  enviable  concern.    O  Iw  not  cheated,  my  youthfi.l  Rea- 
dc-   by  this  shallow  prato  !  Th.'  .•r.-od  of  true  Ommon  Sense  is  compo- 
wd'of  the /toi.i/«  of  scientific  Mclitation,  Observation,  and  Kxpor.nicnt, 
as  far  as  they  arc  genernlbi  i..tolligiblo.     It  diflers  th.-roforo  in  difibrc.t 
.•o....trirs  and  in  ov.ry  dilVcr.MU  ago  of  tho  sa.ne  Country.    The  Con.mon 
Sense  of  a  People  is  the  moveable  index  of  its  average  judgment  uiid  m- 


NOTKM. 


315 


'the  riiilorMliitiiliii);  iti 
III  pro.nnmU  or  tiuiliiil 
lit  AniiiiulH,  Ant,  Il<  r, 

tlic  Dclfriiiiiiaiitol'llii! 

g  UM  lilt;  (liwiirHivc  ami 

lunl — IIh^  1,O0()S/i  i>a- 

m,  till!  .S«iiirre  of  Itltiw 
wary  unci  tim  riiivcn<al 
n  ((intrii-vi'iujon  lo.tlir 
the  l^ffhl  that  llf(Meth 
(iiipxu<,  or  i-ariinl  iiiiml) 
r  to  Kvil  by  coiiiittTfrit 
and  Appotiti-'H;  ever  in 
p,  as  till!  iiifiTiitr  natiiro 
I  tliR  l>F,!<iHK.  |in;vailiiiK 
iiiiaml  ot"  till'  I'liivcrnal 
^ii.L  itself.  N.  ».  This 
(foii  loipui)  in  the  Will 
iilprwl,  the  GreekH  cx- 
littlcilitliTiii^  from  Ori- 
l  con(inn<!(l  hy  tlic  very 
ori;;innl  Man,  the  linli- 
k-hifh  ami  of  many  otiirr 
ition  ic,  that  they  were 
lerwanls  traiinlateil  into 
the  several  l-'igiireM  and 
s  meaniitf^  wnn  letl  to  Ito 
As  to  the  nItstruwnesH 
ni  lieing  an  objertion  to 
tic,  not  iin[)Ofi«ihly  ante- 
ied  tlieir  rewmrelies  far- 
luliaii  Anti(|uity,  it  will 
drtt»  the  8ce|nic  in  the 
18  Alchemy  wt.it  Iteforo 
n  all  countries  of  civili- 
ise.  Fortunately  for  us 
B  itfimetaphyBiral  tribes 
!  not  prece<led  by  Meta- 
eated,  my  youthful  Rea- 
iinnion  Heiise  is  conipo- 
t'litioii,  and  Kx|ierimeiit, 
rs  therefore  in  difl'oreiit 
'ouiitry.  The  <  'onimon 
i-ragc  judgment  uiid  iii- 


fnniiiiiion.     Without  lMfia|ihy«ii'i«  Hcieiii-e  coii  Id  have  had  no  lan^in^e, 
and  riiiiiinon  Smne  no  inaleriali). 

Hut  to  return  to  my  Kiilijeet.  It  eiiniiot  In;  ii>i|iuv'iied,  that  the  iMorniii- 
Marrutive  lhiiHintcr|iret)'d  ^iveM  n  jiixt  and  liiilhfiil  expoMiiion  of  the  liirtli 
and  pareiitji^e  and  fiirreHHivc  inomentH  of  /ihirniimriial  Hin  (I'eceatiini 
jilurnnmiiwn  :  Crimiii  priniariiim  et  comniiine),  that  in,  of  Hin  an  it  revealn 
itself  til  (iW,  and  \h  an  iiiimediate  Oiiject  of  C<iii.<«rioii!inewi.  And  in  this 
Heiitte  inoHt  truly  d<H>H  the  Apoi<tle  iiHHert,  that  in  Adam  we  all  fell.  The 
fintt  human  Kiiiiier  is  the  adetpiate  Itepreseiiliitivo  of  all  his  HiieeesHorH. 
And  with  no  Iish  truth  niiiy  it  lie  t<aid,  that  it  iti  the  name  Adam  that  liills 
in  evf -y  man,  and  from  the  came  reliictaiu'e  to  aliandoii  the  too  dear  ami 
undivoreeiilile  I'lve  :  and  the  hmiih;  Kve  teiii|ited  liy  the  Hniiio  Her|ientiiio 
uiid  (MTN'erted  rnilerstandin^  which,  fViimed  originally  to  he  the  Inter- 
preter of  the  KeiLMon  and  the  iniiiiHterinf,'  Aiiffel  of  the  Spirit,  is  henceforth 
sentenecd  and  lH)uiid  over  to  the  service  of  the  Animal  Nature,  itM  nei'dm 
and  itfi  rmvini^  dependent  on  the  Honnes  for  all  its  inaterials,  with  the 
World  of  Henw)  for  its  appointed  Sphere ;  "  Vyton  thy  helly  shalt  thou  go, 
and  dust  Nlialt  thou  eat  all  the  days  of  thy  life."  I  have  nhown  eliM'where, 
that  as  the  liiNtiiict  of  tlie  mere  inti-lligoiice  difTers  in  degree  not  in  kind, 
and  circumstantially,  not  cstientially,  fntm  the  Vis  VitH',  or  Vital  I'ower  in 
the  assiniilativu  and  digestive  functions  of  the  Htomacli  and  other  organs 
of  Nutrition,  that  even  so  the  IJiiderDtanding,  in  it<X'lf  and  distinct  from 
tlie  IleoMon  and  tv'onscienre,  differs  in  degree  only  from  the  Instinat  in  the 
Animal.  Jt  is  still  lint  "a  Imast  of  the  field,"  though  "more  subtle  than 
any  lieast  of  the  field,"  and  therefJire  in  its  corruption  and  perversion  "cur- 
sed aliove  any" — ii  pregnant  Word !  of  which,  if  the  Header  wants  an 
exposition  or  [laraphmsc,  he  may  find  one  more  than  two  thousand  years 
ol<l  among  the  fragments  of  the  I'oet  Menander.  (See  rumlM'rlniid's  Ob- 
server No.  t  'L.  vol.  iii.  ji.  '■Mi,  *^X).)  This  is  the  UiuhrstnnHinfr  which  in 
its  "fpery  TAoiig'/il"  is  to  be  brought  "  umler  ohfdtenre  fo  Fnith  ;"  which  it 
can  scarcely  liiil  to  be,  if  only  it  be  first  subjected  to  the  Heimon,  of  which 
spiritual  Foitli  is  even  the  lilo.>isoming  and  the  fruciifj'ing  process.  For  it 
is  inditi*;rent  whether  I  say  that  Faith  is  the  interitenetration  of  the  Rea- 
son and  the  Will,  or  tliat  it  is  at  once  the  Assiirnncc  and  the  Commence- 
ment of  the  approaching  I'liion  between  the  Reason  and  the  InteUiffihlf 
Realities,  the  Living  and  Substantial  Truths,  that  are  even  in  tliis  life  its 
most  pm]tcr  Objects. 

I  have  thus  put  the  rciuler  in  possession  of  my  own  opinions  respecting 
the  Narrative  in  Gen.  ii.  niid  iii.  "/:rn'  on-  Si;,  dc  moiyt  Juxn,  li(i<i«  hk'.).-, 

uAi,i'iniuibi' irui  uii/KiuiK/ui  (/ ijii>nu<f>i,iii>.  tini^fini   ii<i    or^nnfia,  nirttuif  t»   <(ciii.ii* 

I'c  Si  10  auv  ipuiiitu^i  /itiCn.  Or  I  might  ask  with  Augustine,  Why  not 
both  ?  Why  not  at  once  Symbol  and  History  ?  or  rather  how  should  it  be 
otherwise.!'  Must  not  of  necessity  the  first  man  he  aSvMBoi,  of  Mankind, 
ill  tli:;  fiillest  force  ol"  the  word.  Symbol,  rightly  defined— viz.  .1  si/mlml  i.i  a 
sif;n  included  in  the  Idea  which  it  njirescnU ;  c.\.  gr.  uii  actuuly/ur^  choatn  lu 


■■H 


Oi(» 


AIDS  TO   RKH.i:<  in)x. 


...,.r.H,ml  .1...   ...W.,  «-n  lip  will.  «. Ian  ,.ro,n.n..n.  1.  "^>'    "^"^^^     ; 

r.  ,  u  HU.I    u  ..n...  to  ImNo   ..n..r...l  int..  tl."  in..-nt  un.l  I«i.lM«.-  o«  .ho 
'  i  I    n man  ihrv  a.v  not  to  Ik-  ro.n.n-n.l.Ml.     So  tar,  uul.-.-l,  an,  1   nun 

rr.    <:    on    n.a.or.  an.l  Tnulilionmts,  fn,n.  wlu.n.  .1...    -I.;""  -- 

«     1   tlM  .an.M  o^  of  ^T.ntmnl.'.riti.s,  I  mn  .Ih-on.-.l  to  n-^'anlaHun 
'""  ^"'"""  "  '  ,„,iv   tla-  Hook  of  JonHs;  tl.c  Hansons  lor  l.d...-v- 

i,.,  „K,  Jo>v..h  f  "^"- :;     .  '    ,^.     ,,^  !  L;  Htat...nanV  Manual,  Not. 

I" l.K  .    .1  «.y  '""•  Imnrl.,  I  l.av..  ,1..-  wonl  of  on-  ol  lu-r  ,noHt  /.ai- 

,„  l,u.t  tol.  n.    a    y  ,ie.l.|,.,at.>  un.l  .■onsri..nt.ous  .-onvir.- 

onH(,l.an„>.onK     ^^l^-^X^u^  »»-»  tin-  int.n.iou   ..f  tl...  inspirnl 

;v;i.::;;;':5-f^"^'^^^^^^^ 

live  itself. 

fTl..- nnio...  remler  may  fnul  a  mn.ilnr  view  of  tl.iH  Hul.ject  inllen.7 
^^lr.'^'nZ.pl.i.•al  CaJLala"  in  his  I'l.ilosoplncnl  Work,  bee  also 
uoteH3:Jan(l51.— \M.  C(L] 

[g:]  p.  IGI. 

Tl,i>.  «on..>  or  .1.0  wonl  is  i-ni-li-l  eve.,  i..  its  n.ctaphoriral  or  f.fj..ra.ive 

T  n  Vwe  n,ay  sav  of  a  Rivrr  .ha,  i.  ori^HmUs  h.  Huel.  or  h.u-I.  a>    .- 

r'"" .  ,      U,    V.     r  of  a  Canal  is  ,/mVn/ than  s..el.  or  s..eh  ..  K.ver.     '1 1.e 

tmn  ;  lait  tin  waur    1  .i.-Cned  •  al'oWir  s..l.ject  to  the 

,l,„l„.m.,n  ''"'    ;■  ™*,,    ,",,,  |„,,,„,V,i,„„.  „„a  Hir,.t.    TI,«tll.B 

:s;;^;!:;i«Mi-uL»..wi ;:-„;;;:i::rr;:''S,;:;i;- 

u "r',:;':;:;r?;i  ;;:■;;::  :;:.£;.;™'::.''...^*'"i»".« 

..,.l,liu«  .Intetly  to  any  o,k  raUon  ol  Nat.ne.     1  01  m 


NOTRS. 


iin 


U  II  H>iiiIm'1  "I"  Man; 
\i>  1)1'  a  liiv'l*'''  ">  !'■<' 
>lint.'iiislii'il  lull)  fTcnin 
N,  |miiil)lrH,  iillt');ori»'H, 
ill'  with  iiixiiind  Si-ii|>- 
<if  till'  niiilrury.  V<i 
re  (ilii;  tiling',  hikI  ""'- 
m  no  grniiiiil  li>i'  hii|>- 

It     UIhI     IIUf|MIKl'  (>('  tllO 

»1iir,iiul<M'il,  am  1  fnuii 
>iiiul>l<!  oiiinioM  "*'  «'"' 
wluiiii  iIm^  H\nlii<)ii  was 

liiiHcunii-il  it,  1  follow 
plnrc,  I  know  but  «»imi 
1  be  |iaralM)lical,  wliifli, 
ili«|>(iHf<l  to  icffunlaHaii 

llio  rnnsoiiM  foi-  lu'liijv- 
ijiorHonatcil,  HCfrniiiK  to 
.ti'niiiaiiV  Manual,  Notr 
at  ducli  intiTiirrtaliou  IM 
f  one  of  hfi-  tuoHt  Ztul- 
1(1  cousricutious  couvir- 
itcutioa  of  tlu'  iiispirt'il 
utlicfaco  of  tiio  NuiTU- 


if  iliiH  Hiilijnct  in  IK-nry 
iliicnl   Works.     Sec  also 


iietiiiihoriral  or  fi(?urativ(! 
M  ill  HU(!li  or  Hiicli  nfuitn- 
\\  or  HUili  a  Uivcr.    Tim 
(I:  ul'owcrsulijrcttotlii! 
n  iliUiir  SiiUus,)  wliicli  law 
U  out  of  its  own  ronstitu- 
i;  luul   nflTift.    That  tills 
[)  till-  VVorlil  inlfwid,  or  to 
licir.ciitioiis)  only    a   form 
1  till!    riKicrslautiiiif:  it'"'"' 
r.ts  si'i'u  l>y  111"'  Ual.iilo- 
rism    of  Ihc    Uiil.'iilosn.iir. 
mptioaiiiily  llu".   iMV-coii- 
•or  ui  this 'ito*^  wo  arc  for 


iTil  to  rrjirixcuf  liip  canif  ns  hciii;;  at  llif  '#uiic  inwtnnillM'  I'd'i'ci,  niul  wrc 
Vfi-Ni  llir  clli-.t  lis  liriii);  tlic  I'liu-n  — a  rrluliori  vslmh  \\v  wiU  to  i  \|)riss 
liy  ilic  icriiiH  Artion  and  IliMictioii ;  Init  lor  wliii-ji  iIm'  It-rm  U«ii|(roiiil 
Aition  or  ilir  l.av.  of  Hcri|iiority  {umimnirv  U'cclim-lwirkun^')  wonlil  Ut 
liotli  niorr  arrurntf  and  iuori>  cxiiiTSMin'. 

'I'luKo  art'  trullis  wliiidi  run  Hcurct'ly  Im-  too  fn'i|"i'nlly  lin|irc."<fMd  on  tlio 
IMiiid  that  in  in  earnest  in  llm  wihii  to  njkit  ari^rlil.  iNaimr  is  a  Line  in 
(•(instant  and  ((inlinuous  cvoiuiion.  Us  lif<r!iiiiiii^  in  lost  in  the  Sii|>fr-natii- 
nil :  and  yi</  '<ur  iiiiilir.'^liiiiilinij;,  ilicrclorc,  it  must  a|i|ii  iir  as  a  coiiliuiioiis 
lim-  wiihoiit  Ix'pnninj,'  or  end.  I5nt  nvIicic  iIhtc'  in  no  discontinmiy  tlK^rc 
can  lie  no  ori(,'ination,  andivrry  iipiM'nnmfti  of  ori^nnalion  in  Xnliire  is  hut 
a  sliadow  of  our  own  casting.  It  is  a  iclicction  liom  our  own  Hilt  or  S|iirit. 
Ilrniii,  indeed,  tini  Will  ronsisfs.  This  is  theesHent'al  clmracter  hy  which 
wiij.  is  np}Htstd  to  Nature,  as  Spiril,  and  raiied  nlmvi  Natun;  as  .■nlf-iMtr- 
mining  !^l)int— this,  nnmuly,  tliut  it  i»  a  power  of  oriffiiutliiif!;  an  at!t  or 
Ktntit. 

A  younn  friend  or,  tin  ho.  was  plrawd  to  dcsrriho  himself,  n  pupil  of 
mitif,  who  is  hr/^inniiifi;  to  Iriim  to  lliitik,  nskfd  me  to  e\)ilain  hy  an  instance 
what  is  meiint  hy  "o;vnw(/iH<r  an  net  or  sfnte."  IMy  answer  was — This 
iiiornirs!^  I  nwoke  with  n  ilull  pain,  which  I  knew  from  experiene(!  tlin 
■.'etliuf;  up  would  remove;  and  yet  hy  aihlin^' to  the  drowsiness  and  liy 
weakt^iiin;;  or  deprcssin;j;  the  viililinii  (voluntas  scnsorialls  aeu  merliiinira) 
iho  very  pain  seemed  to  hold  im  hack,  to  fix  iih!  (us  It  were)  to  the  hod. 
After  n  jieevish  iiietUctiial  iiuarrel  with  tiiis  jiainful  disinclination,  I  said 
to  myself:  J.etmn  count  twenty,  and  the  numient  I  come  to  nineteen  F 
will  leap  out  of  lied.  So  said  and  so  done.  Now  should  you  ever  find 
yours<!lf  in  tli(!  same  or  in  a  similar  state,  and  should  attend  to  the  doiuirii- 
on  within  you,  you  will  learn  what  I  mean  by  orlf/^iiuttiiifr  an  act.  At  tlio 
same  time  you  will  see  that  it  belongs  erclusiveljf  to  tlie  Will  (arhitriwn) ; 
that  then!  is  iiothinj;  analojfous  tojit  in  outward  experiences;  and  that  I 
bad,  therefore,  no  way  of  exjiluiiiin;?  it  hut  hy  referriiif,'  you  to  an  .4c<  of 
your  own,  and  to  the  iieciiliiu'  self-consciousneHS  preceding  and  aceomi»a- 
iiyiuf,'  it.  As  we  know  what  I.ifo  ia  by  Ikiiiff,  so  we  know  what  Will  m 
by  .Ir/iH^.  That  in  ici7/i;iff  (nsjilied  my  young  friend)  wo  appear  to  our- 
selv(!S  to  constitute  an  actual  Ucfrinninfr,  and  that  this  seems  unupu,  and 
without  any  examjilc  in  our  srusihle  liXjK'rience,  or  in  the  phientimena  of 
Nature,  is  an  undeniaVdc  fad.  Hut  may  it  not  be  an  illusion  arising  from 
our  ignorance  of  the  antecedent  eaiisis  ?  Voii  hoti/ suppose  this  (I  rejoined) 
that  the  soul  <if  every  inun  should  impose  a  Lie  on  itself;  and  that  this  Lie, 
and  the  acting  on  the  Taitli  of  its  being  the  most  important  of  all  trutl's  and 
the  most  real  of  all  loabties,  should  (iiriii  the  main  contra-distinctive  clia- 
iMcter  of  Humanity,  and  tli';only  basis  of  tiiat  distinction  between  Tiling's 
Mild  Persons  on  winch  our  wboli^  monil  and  criminal  FiUW  is  f.'ii>nnde(l— 
Vou  cfoi  suppose  this!  1  cauuot,  as  I  cnuld  in  the  case  of  an  arilliiiielicul 


all 


m 


I, I 

III 


hi 


328 


AIDS    TO    REFLECTION. 


D.  Cenor  eveVran  l>e  oflbnlcd  for  tl.i.  supposition,  are  ^'-J^  ""J^^T^" 
S.;j:  ^ni.,  Unaer.tancUn«  t..athave  been  gonoraUzca  f.^^^^^^^^^ 
wln.-h  conceptions,  again,  are  thcn.sclves  g<;"«ra '/.ed  or  abstract^a  m. 
Jbicrts  of  Sense.    Neither  tJ.e  one  or  the  other,  therefore,  have  any  h.rce 
ex  1  i"  "Pl'li-'tion  to  object,  of  Sense  and  withh.  the  sphere  of  ^ 
ll  K xperie.  ce.    What  but  absurdity  can  follow,  if  you  dec.de  on  Sp.rA 
vtt^law   of  Matter?    If  yon  judge  that  .luch,  if  «  »>-t  ^^  -^  .  "^ 

.^er-sensual,  by  that  faculty  of  ^^^^^^^  Srl«X 
U  " the  Facultv  iudgng  according  to  Sense.''       ineseuien™ 

Inleofil.:  they  arc  only  pretexts.    But  ,a</«««  ^f-""  »7;"- 
tmdt  your  own  Consciousness  in  defiance  of  your  own  Conscience,  .s 
Itl;     Reason.    Such  and  such  Write,   you  say.  have  nja^e  a  great 
*  vi.     If  so  I  am  sorry  for  it ;  but  Uie  fact  I  take  to  be  this,    h  roin 
~tTof  —  rScauste;  Sciences  have  fallen  into  dL.^^ 
a,  a  impostors  have  taken  advantage  of  the  geneml  ignorance    o  give  a 
Irt  ofrysterious  and  terrific  irnpoitance  to  a  parcel  of  trashy  Sophistry, 
U.e  aui  of  which  would  not  have  employed  themselves  more  irrat.on- 
a  ly  b  sini  ting  the  works  of  Rafael  or  Titian  to  Canons  of  Criticism 
d  duced  fron.  the  Sense  of  Smell.    Nay,    less  so.  For  here  the  Objects 
1.S  O™  are  only  disparate :  while  in  the  other  case  they  are  abso- 
iy  divefr    I  conclude  this  note  by  reminding  the  reader,  that  my  first 
t  it      to  make  myself  un^stood.    When  he  is  in  full  possession  of  njy 
il^tl-en  let  him  consider  whether  it  deserves  to  be  received  r.3  U. 

""ltd  it  been  my  immediate  pur,M)se  to  make  him  believe  me  as  i.j.111  as 
rnJerstmd  me,  I  should  have  thought  it  necessary  to  warn  linn  that  a 
It  Will  does  indeed  originate  an  act,  and  may  originate  "  ^«!;  ?</-"J; 
\Z  vet  only  in  and/or  the  Agent  liimself.  A  finite  Will  conMs  a  tn^e 
nlh^inrbut  with  regard  to  the  series  of  motions  and  changes  by 
S:       Vratt  manifested  and  m^^ 

i  ling  dy  by  co-incidence  with  that  «W.^e  Wi.t.,  which  ,s  at  the 
Ze  inie  llfnl  Powk.h!  Such  is  the  language  of  Religion  and  of 
P  ibsopbv.oointhelust  instance.  But  I  express  the  su.ne  truth  inoi- 
di. .Ir;  language  when  .  say,  that  a  finite  Will,  or  •"«  Jj^^  ?»«"'-  ^- 
agent,  acts  outwardly  by  confluence  witii  the  Laws  of  Nature. 


[Sec  notes  29,  43,  and  5Jt.-AM.  En-l 


itosnppopc  it.    VVlic- 
|)i>li<'f  "f  wi  All-wip<i 
loubtlcBs  in  your  ]>ow- 
contriiry  would  be  no 
Ills  mty.    You  would 
the  pretexts  that  ever 
)ii,  are  built  on  rertain 
ized  froin  Conceptwni ; 
r.ed  or  abstracted  from 
erefore,  have  any  lorce 
in  the  8i>here  of  sensi- 
f  you  dicide  on  Spirit 
if  it  be  at  all,  nnust  \w 
>ry  definition  of  which 
lese  then  are  unwortliy 
t  tmUmt  reason  to  con- 
cur own  Conscience,  is 
say,  have  made  a  great 
take  to  be  this.    From 
ive  fallen  into  discredit, 
iral  ignorance  to  give  a 
j-cel  of  trashy  Sophistry, 
einselves  more  irration- 
to  Canons  of  Criticism 
0.  For  hero  the  Objects 
ther  case  tlicy  are  abeo- 
5  the  reader,  that  my  first 
i  in  full  possession  of  my 
•ves  to  be  received  r.3  the 

him  believe  me  as  well  ns 
wry  to  warn  him  that  a 
originate  ustnte  of  being; 
lite  Will  constHttks  a  true 
motions  and  changes  by 
ml,  the  fmk  Will  frivfs  a 
kite  Will,  which  is  at  the 
age  of   Religion,   and    of 
•OSS  the  siiine  truth  in  or- 
ir  the  Will  of  a  finite  Five- 
,aw8  of  Nature. 


NOTKS. 


:.:9 


[68]  p.  104. 
It  may  coiidiiro  to  tlio  rondicr  (•omi>rplieii.«i(m  nfthisiioint  if  I  sny,  ili:it 
ilip  EquivtKiue  consists  in  ctmfoiinding  the  almost  technical  Scii.se  of  the 
.\mm  SuhsUmlivF,  Kight  (a  sense  most  often  dctoniiincd  by  the  gi'iiitivc 
cnsp  fiillowiiig,  us  the  Right  of  I'lopeny,  the  Right  of  Husbands  tochll^^ 
tiso  their  Wiv"s,  and  so  fonli^  with  the  jiofjiilar sense  of  the  Mjedivr,  rigiit : 
though  this  likewise  ha«,  if  not  a  double  sense,  yet  a  double  application 
—the  first,  when  it  is  used  to  exjjress  the  fitness  of  a  moan  to  a  reliilive 
End,  ex.  gr.  "  the  right  way  to  obtain  tlie  rigid  distance  at  which  a  Picture 
should  be  examined,"  &c.;  and  the  other,  when  it  expresses  a  perfect  coii- 
l()miity  and  commensiirnteness  with  the  immutable  Idea  of  Equity,  or 
perfect  Rectitude.  Hence  the  close  connexion  between  the  words,  right- 
eousness and  fforfliness,  i.  t.  godlikenesa. 

I  should  be  tempted  to  subjoin  a  few  words  on  a  predominating  doc- 
trine closely  connected  witli  the  present  argument— tiio  Palrm  Principle 
of  Genkral  Consequences  ;  but  tlie   inadeqiincy-  of  this  Principle,  as  a 
criterion  of  Right  and  Wrt)ng,  and  above  all  its  utter  unfitness  as  a  Moral 
GwiV/f,  have  been  elsewhere  so  I'tilly  stated  (Friend,  vol.  ii.  p.  2]r>— 240), 
that  even  in  again  referring  to  the  subject,   I  must  shelter  myself  under 
Seneca's  nile,  that  what  wc  cannot  too  frequently  think  of,  we  cannot  too  oft- 
en be  made  to  recollect.    It  is,  however,  of  immediate  imjiortance  to  tho 
point  in  discussion,  that  the  Render  should  be  made  to  sec  Iiow  altogether 
incompatible  the  principle  of  judging  by  general  consequences  is  with  the 
Idea  of  an  Eternal,  Omnipresent  and  Omniscient  Being !  that  he  .should 
be  made  aware  of  the  absurdity  of  attributing  nny  fonn  of  Generalization 
to  the  all-i)crfect  Mind.     To  gemrnlize  is  n  faculty  and  fimction  of  the  Hu- 
man Understanding,  and  from  its  imjjerfection  and  limitation  are  the  use 
and  the  necessity  of  grncializing  derived.    Generalization  is  a  Substitute 
for  Intuition,  for  the  i'owor  of  inhiifive  (that  is,  iinmediat(!)  knowledge. 
As  a  Sulislitiite,   it  is  a  gift  of  inestimable  Valuo  to  a  finite  Intflligrncc, 
such  as  Man  in   his  i)n'sont  state  is  endowed  with  and  capable  of  exerci- 
sing; but  yet  a  Substiiute  only,  and  an  imperfect  one  to  boot.    To  attri- 
bute it  to  God  is  the  grossest  Anthropomonihism :  and  giosser  instimces 
of  Anthropomorphism  than  arc  to  be  found  in  the  controversial  writings 
on  Original  Sin  and  Vicarious  Satisfaction,  the  Records  of  Superstition  do 
not  supply. 

[See  note  23.— Am.  Ed.]  .  , 

^''*  "'  '  '  [69]  p.  167. 

Availing  himself  of  the  equivocal  sense,  and  (I  most  readily  admit)  tiie 

injudicious  use,  of  the  word  "free"  in  thc~<?ven  on  this  account— yfru//// 

phrase,  "/'('''  •'"'i/ '"  •'"'""  •Jeremy  Taylor  treats  the  notion  of  a  jiower  in 

the  Will  of  determining  itself  to  evil  without  an  equal  power  of  determiii- 


I'ij 


i  %t 


>'ilc 


1 


1 


330 


AIDS    TO    IIEV'LFXTION. 


;,^    ..  in  hi- '•!)...«  J..s.Uu-ntu«"of  .hnt  in.-..nsi.lcra,«   .-.muv-ni.t  bo  fi- 
«     m  i    tl .    polemic  troatises  of  n,inor  Divin,.,  who  ^v.li  hnv.  Mcas  o 
i     1    Spiri'ual  Truths  .hat  can  only  ho  ...in.uallv  .hsccrnc.  ,  ^^ 
for  then  ilito  acloqua,.  conceptions  of  .he  lin.lc..,a«chng.    'I  ^^'"-\'^" 
ol...  of  Corruption  a.ul  Kc.Icn.ption  an,  propounded  '"  --j^      '    "^  J^  ,  . 
toricB  •  aiul  cvc.-)-  intcrpretuUon,  that  prct.n.ls  to  cxplan.  then  into  com 
^h  ;^  notions,  .1,1.  hy  its  very  ancce^s  fi'"-'M--;.npt.^jmH,  o 
u  faih.n..     Tho  acutencss  an.i  logical  ...xtonty,  vvuh   .^^        ay^  ^ 
hroupht  out  the   falM-luuKl  or  senhlance  ot  faLs.h«o.l   "'/  ''  f™^, 

schcL.  ore  truly  mhnirahle.  Had  he  "'■•-;^.';  «"-"'«'•?'*  ';  ''^"'f '^f  a 
tranoui  n.e.lit.aion,.  an.l  ask.ul  hin.scif:  ^^l*"'  "';»'^""' "'"'.•  .j!  ^ 
Will  fcc  at  all.  what  tnust  a  will  he!-h.  nu.ht,  I  ['-J'  ''- ^f^^^^e 
Valure  in  a  Will  implies  ulrvmly  a  Corruption  of  .hut  U  .11 ;  that  a  Yature 
^:ZL....  wilh  M.lo,n,  as  fi..  choice  w.th  -;-«-';^^;^ 
sinL'  aught  hut  evil.  A.ul  lastly,  a  free  po>v.<r  .n  a  Mature  to  fulfil  a  l^w 
aL  S.re  -I,  who  love  axul  honour  this  g..oa  an.l  great  "'«n  w.th  «U 
t  everel  tha  can  .Iwell  "on  this  si.le  i.lolatry,"  .lare  not  retort  onthm 
Lt-rtion  .  .c  charge  of  Foolenr,  »".t  I  fi-.d  it  a  para.lox  as  startling  to  my 
R™  us  any  of  tho  hard  sayings  of  tho  Dori>  Divines  wen3 1«  >-^^'^*'- 

[See  notes  2i>  and  4o.— Am.  Ei>.] 

[70]  p.  vn. 

For  a  specinum  of  these  Uahhinical  Dotages  1  refer  "»»  J"  ^^^  3" 
tinpH  „f  ^  vstics  and  .nUhusiasts,  hut  U,  the  shn-w.!  an.  w.tiy  Dr.  Sm^^h 
onf  of  whose  tnost  elahorat.,  P.>r.no..s  stands  pro.n.nent  a-.tong  the  many 
splendid  extravoganzoa  on  this  Fuhject. 

[71]  p.  180. 
A  Learned  Order  n.ust  be  supposed  to  consist  of  three  <-l"««r;;,  Jl^;; 
those  who  are  emplov.ul  in  a.lding  to  the  ex.stmg  Smn  ..f  I  ower  and 
Knowh'dge.  Seromi;  an.l  tnost  n.unerous  Class,  thos.,  whose  office  .t .. 
t^i-  through  the'comm..nity  at  large  the  pn^ctical «-'-  "Cf  ^^"^ 
md  that  khul  «...!  degree  ..f  kn.)wle.lge  an.l  cultivation  wh.ch  for  all  m 
luisite  clearlv  useful.  Thir.l,  .he  Formers  ami  In.tructen.  of  he 
S^  .l-i"schooi;,  lla.1.  and  Universities,  or.hrough  the  .m-dium  o  th 
P^e^  The  second  Class  in.-lu.l..s  not  <.nly  the  Parochial  f^';-W.""'  "" 
oUor^  duly  or.lninc.l  t.>  the  Ministerial  Otfice  ;  hut  likewise  »»  the  Mem^ 
her' of  the  Legal  and  Medical  Prof.-ssions,  who  have  received  .learned 
education  under  accredited  and  rcspons.hle  Teachers. 


NOTES. 


331 


iml  hnvn  the   only  in- 
jralH   roiiteniltt  bo  fn-- 
viio  will  Imvt!  Mens  of 
ly  (lisfrriK-d,  trannlattd 
liding.    The  gr«ut  nrti- 
l  to  UH  iw  Spiritual  Mys- 
Rxjilain  tlicin  into  coin- 
tili  presumptive  prool'of 
rt  iih   whii-h  Taylor  has 
hood   ill  tlu^  Calvinistic 
•ntorod  his  thouglitu  in 
ilicn  is  the  truth  ?    If  a 
think,  have  w;eu  that  a 
ihut  Will ;  that  a  Mdure 
i  un  iiu-upacity  of  choo- 
1  ATaiun  to  fulfil  a  l^w 
1  and  great  man  with  all 
f,"  «lare  not  retort  on  thi» 
iriidox  aa  startling  to  my 
vincB  were  to  his  Uiultr- 
S.  T.  C. 


I  refer,  not  to  the  wri- 
iwd  and  witty  Dr.  South, 
aminent  among  the  many 


t  of  three  f'lnssps.  First, 
sting  Sinn  of  Power  and 
SH,  those  whose  oflfice  it  i» 
•acticnl  Rrsidts  of  Scienro 
Itivation,  whirh  for  all  is 
>rs  and  Instrurters  of  the 
lirough  the  medium  of  the 
I  Parochial  Clergy,  and  all 
but  likewise  all  the  Mem- 
o  have  received  a  leam«d 
ichers. 


[1-2]  p.  181. 

Tlio  Author  of  llic  riTATEs.MA>'s  IMamai.  iniiKt  I'c  the  most  lniontii»l- 
iiit  of  men,  if  hu  cun  he  jiiHtly  suspected  of  a  hiuiing  to  the  Uomish 
I'hurch:  or  if  it  he  necessary  for  him  to  repeat  his  fervent  Amen  to  the 
Wish  and  Priiyer  of  our  late  good  old  King,  that  every  adult  in  the  Hrit- 
ish  F.mjMre  sliould  be  ahle  to  read  his  IJilile,  and  have  a  IJible  to  read ! 
Nevrrtheless,  it  may  not  he  su|)ei-HuoMS  to  di^dare,  that  in  thus  protesting 
against  the  licince  of  private  interpreUition,  the  Editor  does  not  mean  to 
condemn  the  exercise  or  deny  the  right  of  hidividunl  judgment,  lie  con- 
denuis  only  the  )»r«'tended  right  of  every  Individua'.  comiietent  and  in- 
competent, to  interpret  Scripture  in  a  sense  of  his  own,  in  opposition  to 
the  judgment  of  the  Church,  without  knowledge  of  the  Originals  or  of 
the  liangnages,  the  History,  Customs,  Opinions  and  Coi'irovei-sies  of  the 
Age  and  Coimtry  in  which  they  were  written  ;  and  where  the  Imcrpretcr 
judges  in  ignorance  or  in  coirtempt  of  uninternipted  Titvdition,  the  unan- 
imous Consent  of  Fathers  and  Councils,  and  the  universal  Faith  of  tho 
Church  in  all  ages.  Iv  is  not  the  attempt  to  form  a  judgment,  which  is 
here  culled  in  ipiestion ;  hut  the  grouiwls,  or  rather  the  no-groiwu/.T,  on 
which  the  juilgment  is  formed  and  relied  on— the  self-willed  and  sei)ara- 
tive  (schismatic)  Setting-up  [lutresis).     See  note  i;5. 

My  fixed  Principle  is:  that  a  Curistia.mtv  without  a  CHineii  r.xKii- 
nsiNG  SeiKiTi  AL  AUTiionnv  is  Vanity  anu  Dissomtion.  And  my  bcluf 
is,  that  when  Poperj-  is  rushing  in  onus  like  an  inundation,  the  Nation  will 
find  it  to  he  so.  1  say  Popvnf  :  for  this  too  1  hold  for  a  delusion,  that  llo- 
manism  or  Koman  Catholicism  is  separalile  from  Popery.  Almost  as  rea- 
dily could  1  suppose  a  Circle  >vithout  a  Centre. 

[If  the  author  m<ans  in  the  last  paragraph,  a  church  cstnhlishmfnt  and 
its  attendant  authority,  th(!  experience  of  this  country  will  he  thought,  liy 
most  Christians  here,  to  furnish  a  sutHcient  unsw«  r.— Am.  Ed.] 

[73]  p.  187. 

To  escape  the  conseriuences  of  tliis  scheme,  some  Arminian  Divines 
have  asserted  that  the  penalty  inflicted  on  Adam  and  contiimi-d  in  his  pos- 
terity was  simiily  the  loss  of  immortality,  Death  as  the  utter  extinction  of 
personal  Being:  immortality  heing  reganled  hy  them  (and  not,  1  think, 
without  good  reiuson)  as  a  supor-natural  attribute,  and  its  loss  therefore  in- 
volved in  the  forfeiture  of  super-natural  graces.  This  theory  has  its  gold- 
in  side :  and  as  a  private  opinion,  is  said  to  have  the  countenmice  of  more 
than  one  Dignitary  of  our  Church,  whose  general  oilliodoxy  is  beyond 
impearhpient.  l''or  here  the  Penall}/  resolves  ii;<ell'  into  the  Consi'intnce, 
and  this  the  natural  and  (naturally)  inevitable  Consequence  of  Adam's 
rrinie.  For  Adi>m,  indeed,  it  was  a  pnsilivr  punishment :  a  punishment 
of  his  ginlt,  the  justice  of  which  who  could  have  dared  arraign  ?    While 


.i-*, 


:i 


333 


A1U«    TO    RKlLKrriOX. 


only  i„  l.,s  Attnhutc  of  M.U  J,  as  aj  run      y^  ^^^  ^^^^  ,^,j_^^^ 

«,,o<-ic8  ol  B.^asU.f'    Aiul      "  ^  j.   ,,„  orgai.izcl  Body,  HCfi.is 

„.„  .ni,ht  have  heeu  without  tl.-"t-;-'-^  e^  iowil  -S  So«l«  thu. 
«ian  having  bo«n  effortnal  y  n^a.h  )  ^  ^y J^^;  ;^7,,^J  ,*  ^ow  unlcs  these 
arc  not  extinguishr.l  togethor  w  t .  the  '"»  ';;!°  '  "^y-       ^.^^  ,„  ^  extent 

5n  whirh  the  (  luir.  1  ot  ^^    "  „„n«hinent  temiwrary  and  re- 

i„,,„u«  heresy:  '"''''^  .  -J,'  t;.'  1^^^^^  to  «,,.reheud  Ui  a  Future 
"'"'"^■"  u/Tl"!     y^^  „„,  JUl  i,y  Christ,  "the 

Slate  ;  and  that  the  hinntua  "'^"^"  ,  .  ,      y^^ji,  „„r  eteruul, 

Death  Eternal  where  ^hc  ^^-^.  •-  ^^  1  o  liith,  hope,  and  ,.rogres- 
„.,  „  eena  u  a— ^^^  ^^"^Z^^^^  (-d  tho  Divines  hen,  in- 

«ive  "'"^•'J'"'';  V";.;' '  '11  n>eu  who  would  not  knowingly  mlvanco 
tendci are  orthodox  Churchnun, "'«'      '  ^,^^         advantage, 

even  a  step  on  the  ro.UowaM^^  U   .n^h- J  |    -^^^^^  ^^  y  ^  „, 

„U^.Cal.^..  r^n^n- ;;;  ^^ t^^r  hnagine  <^.erw.e, 
it  nnpossible,  witli  my  i)rtB»-ui  ^^^^^  ^^^  y^., 

U.an  that  even  '•^.'-;-;;;tl^ly  n-  deS  U>an  by  nature  it 
aerto  "'y'^l--"«V:,;/°;",ra  multitude  had  been  rendered  infi- 
would  have  been,  the  lot  ol  so  vast  »  "  purchased  by  Uie 

aVVhid-llarpt 


NOTES. 


iraiMiii^'  to  llicir  iiiiriirc 
-(li!<tiiiKui:ilif()  frniii  tliu 
liml  no  iiiort!  right  to 
I  ill   thia  view  n|i|ii'iirM 
riiatiirul  intcrixMitioii  u 
lluu  side  of  tlio  Tlicory. 
m,  it  fii-st  excites  u  just 
le  iloclriiie  of  Muterial- 
iiiinu,  coiitemi,  Unit  Ail- 
)ut  have  foniieil  u  new 
tioniil  and  sclf-eonseioiis 
orgiuiized  Body,  Bceius 
tliu  Soul  Ls  u  ijuulity   or 
;  from  Orgiuiizution. 
the  DrsounduntJi  of  Ad- 
Christ,  yet  (tliis  inlercct*- 
ndowetl  with  Souls  tliui 
ody.     Now  unless  these 
riiatory,  and  to  an  extent 
louneu  the  doi-trinc  as  un 
[nent  temijorary  and  ns- 
to  ajiprehend  in  a  Future 
foretold  hy  Christ,  "the 
iieitlier  Death  nor  eternal, 
■  faith,  ho|M!,  and  progres- 
(and  the  Divines  here  iii- 
Id  not  knowingly  lulvanco 
fear,  tliat  any  advantage, 
Scheme  in  the  article  of 
reased  ditliculticH  and  au 
idemption.    I  at  liMist  find 
not  to  imagine  otlierwise, 
thing  to  know,  that  in  or- 
esiruhle  tlion  by  nature  it 
e  had  been  rendered  infi- 
(id  been  purchased  by  tlie 
-men,  who,  if  no  redenii>- 
is  and  ])leasiirc8  of  earthly 
w  and  evil — evil  yet  few— 
0  fallen  asleep  to  wake  no 
p  of  the  Grave,  ami  have 
ulliiig  swell,  and  the  sharp 
mlclied  from  the  striiigs  of 


III  another  place  1  have  ventured  to  question  the  spirit  and  tendency  of 
J.Taylor's  Work  on  Kepeiitanct.  Itut  1  ought  tti  have  uddol,  ilmt  (o  iiis- 
covcrand  keep  tlie  tine  medium  in  cxpoiindiiig  ami  applying tli<-  llirii-acy 
uf  Christ's  Cross  and  I'assioii,  is  licyomi  compare  the  most  ditlicult  and 
dehcaU)  point  of  Pi-acticul  Divinity — and  that  which  esi)eciully  needs  "a 
guidance  from  about.'" 

[74]  I).  190. 

St.  Paulblen(]ls  l>oth  f<)rinsof  ex|>rcssion,  and  asserts  the  same  doctrine 
when  speaking  of  the  "ci-lestial  body"  provided  for  "the  New  iMaii"  in  the 
spiritual  FlcsJi  and  Ulood,  (i.  e.  the  iiifiuiiiing  jiowcr  and  vivilic  life  of  the 
incarnate  Word :  f<)r  the  Jllood  is  the  Life,  and  the  Flesh  tlie  I'owcr) — 
when  sjieaking,  I  say,  of  this  "  celestial  body,"  as  an  "house  not  made  witli 
hands,  eternal  in  the  fiearen*,"  y(U  brought  down  to  us,  made  appropriable 
by  faith,  and  mira — ho  adds:  "For  in  this  earthly  house  (i.  e.  this  mortal 
life,  as  the  inward  princi|)lo  or  energy  of  our  Taberimcle,  oi-  outward  and 
sensible  Jl<Mly)  wo  groim,  earnestly  desiring  to  be  clothed  upon  tcilh  our 
house  which  is  from  heaven:  not  that  we  would  be  unclothed,  but  clothed 
upon,  that  Mortality  might  be  swallowed  up  of  life."    '2  Cor.  v.  1 — 4. 

The  four  Inst  words  of  the  first  verse  (eternal  in  the  heavens)  coin|)ar(;d 
with  the  conclusion  of  v.  2  {which  is  from  heaven),  jircsent  a  coincidence! 
with  John  iii.  v.  Ki,  "Ami  no  man  hath  ascended  up  to  heaven  but  he  that 
came  down  from  heaven,  even  the  Son  of  Man  which  is  in  heaven."  [Qy. 
Whether  the  coincidence  would  not  be  more  appartJiit,  if  the  words  of 
John  had  been  rendered  word  for  word,  even  to  a  disregard  of  the  En- 
glish Idiom,  and  with  what  would  be  servile  and  superstitious  fulelity  m 
the  translation  of  a  connnon  classic  ?  I  can  sec  no  reason  why  the  unUi;, 
so  frequent  in  St.  John,  should  not  be  rendered  literally,  no  one ;  and  there 
may  lie  a  reason  why  it  should.  I  have  some  doubt  likewise  respecting 
the  omission  of  the  definite  articles,  oi,  roi;,Ti;> — and  a  greater,  as  to  tiio 
4  Uf,  both  in  this  place  and  in  Johti  i.  v.  18,  being  adequately  rendered  by 
our  "  which  m."  P.  S.  What  sense  some  of  the  Greek  Fathers  attached  to, 
or  inferred  from,  St.  Paul's  "in  the  Heavens,"  the  Theological  Student  (and 
to  Theologians  ia  this  note  principally  addn;ssed)  may  find  in  Water- 
land's  Letters  to  a  Country  Clergyman — a  Divine,  whose  fudgmeut  and 
strong  sound  sense  are  as  uni|uestionable  as  his  Learning  and  Orthodoxy. 
A  Clergyman  in  full  Orders,  who  has  never  read  the  works  of  Bull  and 
Waterland,  has — a  duty  yet  to  perform.] 

Let  it  not  be  objected,  that  forgetful  of  my  own  jnofcssed  aversion  to 
allegorical  interpretations  (sec  p.  Ill)  1  have  in  this  note  fallen  into  "the 
fond  humour  of  the  Mystic  Divines  jm]  Allegorhers  of  Holy  Writ."  There 
is,  liclicve  me  !  a  wide  diflerencc  between  sifmholical  and  allegorical.  If  I 
say,  that  the  Flesh  and  Blood  (Corpus  noumcnon)  of  die  Incarnatt!  Word 
IS  I'owcr  iuid  Life,  I  say  likewise  that  this  mysterious  Po>ver  and  Life  are 


mi 


/ 


3.).1  AIDS    TO    REKLKCTIOM. 

riribi  mill  <«t'u"«V  l'"--  I'l*-'**''  ""'I  '»'""«'  "*  <''"''*'•     ''''"^^  "'''-■  *''"  •'^"'-•K"'' 
/or-i'  who  tuiii   ll.ctitli  coniic  <i<)siul  Mccnlin},'  to  St.  J..bii-//if  fund 
snml^—tfho  cm  hear  it:'    .IJlvr  wl.i.-h  lirm  immj  of  (Cl.ri^^tV)  Diaciplub, 
wiio  lm«l  bc.-n  ovc-wiinosscs  of  liis  mighty  Mirncl.s,  who  Imd  htmitl  tho 
stihhiiio  Morality  of  his  Siriiioii  on  tlio  Mount,   Imd  glorifuMl  (;o(l  for  thu 
VViwh>ni  win.h  they  lia.l  heard,  and  had  ho.-n   prepurud  to  nr knowledge, 
"this  is  ind.M'.l  tho  ("hriM"— went  liack  and  walk.'.l  no  more  witli  hna!- 
the  har.l  saving,  whi.h  .vcn  theTwklvk  were  not  yet  eoniiictent  to  un- 
derstand  liirther  than  that   they  were  to  he   spiritually  understood ;  and 
whieh  the  Chief  of  the  AjioslJus  waa  content  to  ree.-ive  with  un  unpheil 
and  anticipativo   M^h\-ihcy,  I  repeat,  ai-e  the  AUegori/ers  who  momh/,u 
these  hard  «.vings,  these  high  wor.ls  of  Mystery,  into  un  hyperhohcal  Me- 
taphor ptr  CuiachrtHln,  that  <.nly  means  a  heliuf  «.f  tlie   Doetrines  wlueh 
|>uul   helieve.l,  an  obedience  to   the  Law  respecting  wliich   I'aul  "  wa» 
hlanieless,"  hefore  the  Voice  called  him  on  the  road  to  Dumascus !     Wliat 
every  Parent,  every  hun.ane  Preceptor,  wouhl  do  when  a  Clnld  had  nu»- 
understood  a  Metaphor  or  Ap<.logue  in  a  literal  sense,  wo  all  know.    But 
the  meek  and   merciful  Jesus  snllered   immj  of  his   Disciples  to   lall  otl 
from  eteriud  life,   when  to  retain  them   he  had  only  to  B«y— O  ye  bunplu 
ones '  why  are  yc  otVended  r  iMy  words  ind.u'd  sound  strange :  hut  1  mean 
no  more  than  what  you  have  oih-n  and  ofl.n  h.^ard  from  me  hefore  with 
deliirhtand  entire  u.M,uiescen<-e!-Credat  Ju.Ueus!  Non  ego.  Itissulhcicm 
for  nie  to  know  that  I  have  used  th..-  languag.;  of  Paul  and  John  as  it  was 
un.h^rstood  and  int.^rprete.l  l.y  Justin  Martyr,  Tcit.dlian,  lrenu;us,  and  (il 
ho  does  not  lie)  hy  tJio  whole  Christian  Church  then  existing.      ,  ,„ 

[75]  p.  192. 
[In  his  Lite.rai7  Life,  vol.  L  c.  Vi,  the  Author  has  distinguished  trans- 
cendental and  transceiulent,  according  to  the  scholastic  use  of  them.  In 
philosophical  eiKpiiries,  that  is  tramcaukntnl,  which  lies  heneath,  or,  as  it 
were  hvhind  our  ordinary  consciousness,  hut  of  which  we  hecome  conscious 
by  a  vohintaiy  effort  of  self-inspection.  'J'hat  is  Iranscmdenl,  which  is  out 
of  the  remrh  of  all  thought  and  self-consciousness,  aii<l  cannot,  tlierelore, 
become  an  ohl.^ct  of  knowledge— and  n  transcendent  cause  is  u  cause,  the 
knowledge  of  whi.^h  as  il  is  in  ilself,  lies  heyond  tho  reach  of  all  our  cog- 
nitive faculties.— Am.  Ed. J 

[76]  p.  193. 
This  word  occurs  hut  once  in  tlio  New  Testament,  viz.  Uomann  v.  IL 
tho  marginal  rendering  being,  reconciliation.  The  personal  Noun,  xu<r</. 
Xuxit,^  is  still  in  use  with  the  modern  Greeks  for  a  money-changer,  or  one 
who  takes  the  debased  Currency,  no  general  in  countries  under  dcs|Hiti<- 
or  other  dishonesl  governmenis  in  exchange  for  sterling  Coin  or  Bullion; 
the  purchaser  paying   the  caiaUagt,  i.  c.  tho  diflcR-nce.      In  the   elder 


Thry  are  tho  Allegori 
15  to  St.  h>\m—tltc  fund 

of  (Clirist'si)  Disciples, 
Irs,  who  Imd  litmrtl  tho 
lul  (jlorifuMl  (iod  for  thu 
cpuifil  to  nrkiiowlednf', 
(I  no  iiioii!  witli  him ! — 
ot  yet  I'ompctont  to  uii- 
itimlly  understood;  ami 
•cccivc  with  un  iniplicit 
k'gori/ers  who  niomli/.o 
into  un  hyiierholicftl  Me- 
of  the  Doctrines  which 
iting  wliich  Tuul  "was 
id  to  Duinuscus !     What 

when  u  Child  had  niis- 
!nsi',  we  all  know.  But 
HIS  Disciples  to  full  otf 
ily  to  w\y— O  ye  biniplo 
mid  strange :  hut  1  mean 
ird  from  me  hcfore  with 

Nou  ego.  It  is  sulHcienl 
Puul  and  John  ns  it  wu.-* 
Mtiillian,  lrena;us,  and  (if 
u;n  existing.  ,. : 


Ims  distinguished  trans- 
olaslic  tise  of  them.  In 
lich  lies  beneath,  or,  as  it 
lich  W(!  become  conscious 
Iranscmdenl,  which  is  out 
s,  an<l  cannot,  therefore, 
lent  causi'  is  u  cau.se,  the 
tho  reach  of  all  our  cog- 


.ment,  viz.  Roniann  v.  11, 
he  personal  Nt>un,  xuia.-- 
a  money-changer,  or  one 
coinilries  imder  despotic 
sterling  <'oin  or  Bullion; 
liflcR>ncc.      In  the   elder 


NOTKS. 


•t.t 


Grnek  writers  tlio  verb  monns  to  frrA/Hi^e  for  an  opposite,  ns  yxyX.jocm 
,,..■ «/»',""  ""<  "«i""<"f"'«.— He  exchanged  within  himself  enmity  for  tViend- 
»liip(tliat  is,  he  reconcile.l  himself)  with  his  Party— or  as  we  say,  viwlf  it 
up  with  them,  an  idiom  which(with  whatever  loss  of  dignityjgives  the  ex- 
act force  of  the  word,     llo  made  vp  tlu;  difcrmce.    T\u:   Hebrew  word  of 
very  frequent  ocnirrpnce  in  the  Pentateuch,  which  we  render  by  the  sub- 
stantive, aton.iiiiont,  has  its  radical  or  visual  image,  in  coplu-i;  pitch.     Oen. 
vi.  14.  tliou  ithalt  pUch  it  witliin  and  mthout  tntti  pUc/t.     Hence,  to  imitc,  to 
till  np  a  Iwacli,  or  leak,  the  word  expressing  both  the  act  viz.  tlio  bringing 
together  what  had  been  previously  separati'd,  and  the  mrarui,  or  nmtorial, 
by  which  the  re-union  is  effected,  as  in  our  English  verbs,  to  caulk,lo  solder, 
to  poy  or  pay  (from  poix,  pitch),  and  tl.e  French  niiver.    Thence  meta- 
phorically, erpiatiou,  the  piacida  having  tlio  same  root,  and  beiiig  grounded 
on  another  property  or  use  of  Gums  and  Uosins,  the  supposed  rlemsing 
powers  of  their  fumigation.    Numbers  viii.  21:  "made  atonement  for  the 
Levites  to  cleanse  them.''-I.astly,  (or  if  wo  are  to  believe  the  Hebrew 
Lexicons,  properly  and  most//c7»ni«i/)  Ransom,  but  if  by  proper  the  In- 
Ktrpreters  m(;an  primarjf  ami   radiral,  the  assertion  does  not  need  a  con- 
futation: all  radicals  belonging  to  one  or  other  of  three  classes.  1.  Inter- 
jections, or  sounds  expressing  sensations  or  passions.  2.  Imitations  of  sounds 
as  splash,  roar,  whiz,  &c.   a  and  principally,   visual  images,  objects  of 
sight.      But  as  to  frequency,  in  all  the  numerous  (fifty,  I   believe)  instan- 
ces of  the  word  in  the  Old  Testament,  I  have  not  found  one  in  whicli  it 
can,  or  at  least  need,  be  rendered  by  Hansom:  though  beyond  all  doubt 
Ransom  is  used  in  the  Epistle  to  Timotliy,  nr.  nn  equivaieiU  term. 

[77]  p.  190. 
On  0  Biibjcct,  concerning  which  we  have  so  deep  an  interest  in  forming 
just  and  distinct  coiic(>ptions,  no  serious  hupiinir  after  religious  trutli ; 
much  less  any  man  dedicated  to  his  pursuit,  r.nd  who  ought  to  be  able  to 
declare  with  the  Psalmist,  it  is  "more  desirable  to  me  tlian  thousands  of 
gold  and  silver:  therefore  do  I  hate  every  false  way,"  will  blame  my  soli- 
citude to  place  a  notion,  which  1  regard  not  only  as  a  misbelief,  but  as  a 
main  source  of  unbelief— at  al!  events,  among  the  most  fi'equcnt  and  plau- 
sible pretexts  of  Infidelity— in  all  the  various  i»oints  of  view,  from  which 
this  or  that  Reader  may  more  readily  see,  and  see  into,  its  falsity.  I  make 
therefore  no  apology  for  adding  one  other  illustration  of  the  whimsical 
I,ogic  by  which  it  is  supported,  in  an  Incident  of  recent  occurrence,  which 
will  at  the  same  time  furnish  an  instance;  in  proof  of  the  contrariety  of 
the  Notion  itself  to  the  first  and  most  obvious  principles  of  morality,  and 
how  spontaneously  Common  Sense  starts  forward,  as  it  were,  to  repel  it. 

Let  it  be  imagined,  that  the  late  Mr.  Fauntleroy  had,  in  compliance  with 
the  numerous  petitions  in  his  behalf,  received  a  pardon— that  soon  after 
some  other  Individual  had  been  trieil  and  convicted  of  forging  a  note  for 


."1 


m 


r 


336 


AIDS    TO    n9FLRCTIHX. 


alliimUoa  Pouiul-that  on  npplicMion  ina.lo  for  tho  extension  of  merry 
to  the  ciil,.rit  it  HJ.0..1.1  »K.  .l.^elar*<l  thnt  in  «  commercial  country  like  thm 
it  wa-  contniry  t..  «H  J.mtico  to  grant  a  pardon  to  a  man  conv.cte.l  of  For- 
Korv-«n.l  tlmt  in  invalidation  of  tiiis  di.-mm,  the  applicants  havmg  quoted, 
m  they  naturally   woul.l  cprntc.  U.o  c.wo  of  Mr.  FrnmUeroy,  the  Home 
Seort-lary  hI.ouI.I  n-ply,  y«H!  Uxt  Mr.  FnunUeroy  forged  to  the  amount  of 
Two  Ilundnul  Thouwmd  Poun.l!-Now  it  ia  plain,  that  the  Logic  of  tins 
roply  wouUl  n,.nain  the  same,  if  inrteu.!  of  com|H,rative  Criminality  I  had 
Hnp,K«c<l  aca.e  of  compamtive  Purity  from  Crime :  and  when  the  Reailrr 
hal  Hottled  with  himm^lf,  what  he  would  think  of  auch  Logic,  and  hy  what 
name  ho  would  doHcribe  it,  let  him  pcnwo  the  following  extract : 
f  fVom  Baldwin-i  Lmdon  Wetklxf  Journal,  Satwdan  Dee.  4, 1824.] 
MANSION  HOUSE. 
Monsieur  Edmund  Angclini,  Profe«orof  the  Language*,  and  to  manie 
wlvorfracaH  with  the  Austrian  AmlM«s«dor  wa«  reported  on  WeJ;»«;^-y. 
iriieforc  the  Lor.1  Mayor,  and  presented  his  Lordd.ip  with  a  PetiUon. 
of  which  Uie  following  is  u  translation  >- 

-Mv  Lortl-He  who  haa  violated  the  law  ought  to  perish  hy  Uie  swonl 
of  Sc^  Monsieur  Fauntlen,y  ought  to  perish  by  the  swonl  ofjujice 
If  i  other  takes  his  place,  I  think  that  justice  ought  to  be  sat«fied.  I 
Jlevorniyself  for  him.     I  take  upon  myself  bis  cnme,  and  I  w«h  to 

--^-^"•(Si^ed)  ^Tv^r^'" 

18  Ossulston-fltreet,  8<«ne™-town.  «»  Venice. 

ThcL..rd  Mayor  expressed  his  suTrisc  at  the  applimtion;  and  Mr. 
An^diii^Tas  informed  that  it  was  contrary  to  all  justice  that  the  hfe  of  an 
fnnoccITt  pcn«.n  shonUl  be  taken  to  save  that  of  one  who  was  gn.ltj-,  oven 
;f«n  innocent  man  chose  to  devote  himself.  .      .. 

Tr.Xi  exclaimed  that  our  Saviour  di«d  as  an  atonement  for  the  sins 
of^SXand  that  he  did  not  see  why  he  should  not  be  allowed  to  do 

'"nut  in mmver  to  this,  doubts  wcro  expressed  wheUier  Monsieur  AngcU- 
ni  was  sufficiently  pure  to  satisfy  .jiistice.       ^        ^ 

*»  The  Reader  is  now,  1  trust,  convinced,  that  though  die  C«e  put  by  me, 
intl^ductorv  to  this  .  xtract,  was  imaginary,  the  Logic  ^vas  not  of  my  m- 
"  ,n  r  fl  t  contrary  to  all  Me,  t,u,i  an  ...oce.vt  per«.n  .fc»uW  k  .«c- 
r^edX-k-  -•  '"^  «  i'™  -•'^•»«-^"'="  innocent-Aye!  that  is  a  differ- 
pnt  question ! 

[78]  p.  205. 
Which  it  could  not  be,  in  rcs,>cct  of  spiritual  truths  and  objects  st.per- 


tlio  oxwnsion  of  mwtj 
lorcial  countiy  like  thiM 

man  convicted  of  For- 
iplicants  having  quoted, 

Fsuntleroy,  the  Homo 
forged  to  tlie  amount  of 
in,  that  the  I/>gic  of  thiH 
irative  Criminahty  I  hod 
and  when  the  Rcadrr 
luch  Logic,  anil  l>y  what 
lowing  extract : 

wdm/  Dee.  4, 183^1.] 

■anguagea,  and  la  morale, 
rep<irted  onWednoaday, 
Lordaliip  witli  a  Petition, 

ht  to  periah  by  Uie  swonl 
I  by  the  sword  of  justice, 
ought  to  be  aatiiified.  I 
Ilia  crime,  and  I   wish  to 

Edmund  AnobiiIKi, 
of  Venice." 

tlie  njiplication ;  and  Mr. 
I  justice  tliat  the  life  of  an 
one  who  was  guiltj',  oven 

in  atonement  for  the  sina 
oiild  not  be  allowed  to  do 

tvhctlicr  Monsieur  Angeli- 


lough  tlie  Cage  put  by  me, 
B  Logic  \ma  not  of  my  in- 
icE.NT  person  should  be  sac- 
ent— Aye !  ifiat  is  a  differ- 


,1  truths  and  objects  siiper- 


NOTF.?«. 


337 


npnmioiiH,  if  it  wero  tiicsniiio  with,  and  incrfly  Miiotlicr  nninc  r(ir,"llir  I'n- 
niliy  judging  ncrnrdiiiK  to  Scnur" — i. «.  ilic  UndcrMlinKling,  or  (iw  Taylor 
iMiml  iith-n  i-nlli*  ii  in  diHtinctinn  from  llcaMiii)  Disruurst  (IHjimrniismw  Fii- 
riiltiis  iliinimlvii  \r]  ilijirursorlii).  N.  H.  Tli'  Kciittiin,  80  instriii'li'd  and  ho 
ai'tuaU'd  a.-'  '['ayl<iri');f|uiri'!i  in  tlu!  .smtcnccH  iiiiiiictliiitrly  followin);,  is  nliat 
I  have  rallud  llu!  Spint.     Vido  |>.  lU? — b'te*. 

[79]  p.  218. 

I  tnml,  that  my  Jl/i;«  will  cxoni|it  mc  froii  the  chnr^e  of  presumption, 
when  I  avow,  tiiat  tlio  forty  lirirs  lien;  following  are  rt'tnincd  an  u  Hpi>ci- 
uicn  of  {tfcuinuliitii'e  ri-usun,  mid  as  un  Kivrrise,  on  wiiich  my  xuiipoHcd 
I'lipil  may  try  ami  practici;  tiiu  [h>w).t  of  snstiuninK  tin!  attention  ii|i  the 
mIioIo  ascent  of  a  "piled  Ar>(«inent."  The  most  inapiilieent  Kvaniple  of 
n  Sorites  in  our — perhaps  in  any — l.aii^ninffe,  the  Reader  may  (ind  in  the 
I'lUK.Nn,  vol,  ii.  |i.  LW,  traiiscribetl  from  J.  Taylor's  Dissuasii^  from  Po- 
pery. 

[80]  p.  211. 

I  sny,  all:  fiir  the  nccoimts  of  one  or  two  travelling  French  Philosophes, 
professed  Atheists  and  I'artizans  of  Infidelity,  respecting  one  or  two  Afri- 
can Hordes,  (^affres  and  poor  outlawed  Hoschinen  hunti'd  out  of  their  hii- 
nianity,  ought  not  to  Iw  rej^anled  as  exceptions.  And  as  to  lieanic's  As- 
sertion n'spi'cting  the  non-existence  end  rejection  of  the  Belief  among  the 
Copper-Indians,  it  is  not  only  lia/ardeil  on  very  weak  and  iiiHiillicient 
grounds,  but  he  himself,  in  another  part  uf  his  work,  luiconsciously  8ii|>- 
])lies  data,  from  whence  the  contrary  may  safely  he  concluded,  llearnc* 
perhaps,  put  down  his  friend  iMotaniiabbi's  /oW-pliilosophy  for  the  opinion 
of  his  tribe  ;  nnd  from  his  high  appn^ciation  of  the  moral  character  of  this 
murderous  Gymnosopliist  it  might,  I  fear,  he  inferred,  that  Hcarne  himself 
was  not  the  very  person  one  would,  of  all  others,  have  chosen  for  the  pur- 
[lose  of  instituting  the  ini|niry. 

[81]  p.  21G. 

nic  case  hero  nupposiul  actually  occuiTcd  in  my  own  cxpericncr  in  the 
person  of  a  S|>anish  Refugee,  of  English  Parents,  but  n-om  his  tenth  year 
resident  in  Kpain,  nnd  bred  in  a  family  of  wealthy  but  ignorant  and  bignt- 
ted  Catholics,  in  mature  maidiood  ho  returned  to  F.ngland,  disgiistetl 
with  tho  conduct  «<f  the  Priests  and  Monks,  which  had  indeed  for  some 
years  produced  on  his  mind  its  so  common  efl'ect  among  the  bettor  infor- 
med Natives  of  the  South  of  F.urope — a  tendency  to  Deism.  The  results, 
however,  of  the  infidel  system  in  !•' ranee,  with  his  opportunities  of  nh- 
Rerving  the  effects  of  irrrligion  on  th<'  French  ofUcers  in  Spain,  on  the  one 
hand  ;  and  tlie  undeniable  moral  and  inlelhctiial  superiority  of  I'rotestnn 

0 


«l 


.')3rt 


AIDS  Tt)    Uf'.kl-V.<   ri«».V. 


-7- 


(■  ■■-'■» 


11,. ,..,.„  .,n  II..'  oih.r:  hn.l  not  1....,,  lo^.  "n  him:  nn.l  l.oro  hn  LoRnn  in 
,|.i„k  for  l.i.nsdf  «n.l  n'.olvr.l  K.  .W.Wy  tl...  m.l..i..-l.  II.'  l.n.l  tfon.,  thr.H.Kl. 
Hi.lM.p  \Varlmrtnn>  l»=vin.-  l,.-pati..n,  nn.l  VtiWfn  Kvi.l.-n.-os ;  but  Im.  m- 
v.T  n-ml  tl.e  Now  ToBln.m'.it  c..ii>..'.Miiiv.ly,  nn.l  tl..>  i'\nstks  ni.t  at  all. 

[82]  p.  218. 
Ily  rrrtuin  Inl.li.-al  lM.ilol..B.HtH  of  tlu.  T.^ufnir,  H.-ho..l  (M.-n  .listinp.i.l, 
...1  l.v  lA-urninft  l.ut  huW  m.o.o  .•Imnu-t.'risti.-nlly  by  imnlih-.o,!  ...  r....j.M-...r.-. 

,.,>,•.„..,  .,m/  rnlarfremmts  l.y,  o,-  ..n.l.M"  tl.o  a..tl...nty  of,  tl.o  m,or-.l  ll.ston- 
nm)  tl.oso  words  an-  .•ont.-n.l..lto  l.nv  b.-.n.,  in  tl.o  l.rHt  .l.-bv.-ry.  t!..-  .-om- 

n,.m  ro.,.«.on.-.-n..M.t..f  ..11  tl,.>  Cosi-.'Ih  -' !- (i-  '■    "'"'•'"•'/"•ff  '«  "" 

riexh)  in  .liHtinrtion  fro...  Ht.  Jolu.V,  or  Uic  GoHpel  «..r..  ...... u..  (i.  c.  accord- 
ing to  the  Spirit).— V.fyii I 'n. 

[83]  p.  222. 

That  ovcry  tl.o  Imst  permmihle  for...  nn.l  nr.li.inncc,  which  at  (Uff.inn.t 
tiniPH  it  ...itrl.t  1..!  ..xi..-.li.'nt  for  tl..>  (M....rh  to....«.-t,  ..n>  pre-.-nrnte.  mfh.. 
N.-wTc.s.a;.m;  an. I  .hat  wh.U.-v.-r  i.  not  to  ho  fo.m.l  t,.re,  .u,Ui  U.  ho 
„ll„v  ...I  no  u./.e,r-thi.  h...  h.-.^n  assn-laL  «..t  ll...t  it  has  Ikm-,.  /"•'■'•"  '•  «• 
..v.n  r.-n.l.nMl  ,.lm.sible  ;  or  that  the  'IV.i.-t  is  not  to  h..  pLu'cl  a.....ns  th  , 

;.L.mry  K. 'ults  of  .h-  sc.i„t..re-sli,l.tin,  W.ll-wo.sh.,. ..(  th.  o.n.sh 
(:h„.rh  ;  i"t  will  ho  n.or..  si,...crc  to  .ay,  1  .lish-h.^v..,  than  that  I  .lo  .ht  It 
was  .-hieny  if  ..ot  .;x.-h.siv.-ly  in  rcftrcno.- to  tl...  .•xtn.vas«...-.'s  hmU  ..n 
Z. ....... 'hat  the  ,.-.-at  Sr..,:..N  ve..tnnMl  to  .l.-lar.-,  that  tl..-.  wo.cl«  Scru- 

<«m.«i' H.  nii-TLKAs,  ha.l  i"..!  tl...  world  in  an  u|....ar. 

N.  B.  i:xtn.nu.s«w,.«rtogc,terat.,cach  o.h.r ;  h..t  .t  wo  bok  stoad.ly, 

thrro  will  .....St  ort.u  ho  fon...l  son.c  c-o.nt.ton  orror,  that  ,..-o.lu.-e8  hoth  a. 

its  Positive  n...l  N.-Kative  I'ol.-s.    Th,.s  S..,.crst.Uon8  go  by  Pairs,  like  th« 

two  II,...Kmian  Sistor«,  al^^«ys  .,..a.rellu.g  and  invcleralchj  averse,  but  yet 

joined  at  the  Trunk. 

[S-l]  p.  222. 
More   than  this  w..  .lo  not  ronsi.lor  as  ......cssary  f..r  o.ir  arp.u.ict.t 

A.      Lsto   Uohn.son'.  assort.o.ts,  in  bin  History  of  Ha,ti....  tha    .nO^m 

Itistn   .hdnot  .■o.n...o.«-c  till  tho  ti.ao  of  (;y,.rian,  who,  romk.nnmg 
a       I'onoral  ,.-a.-tico,  ..ll.nve.l  it  it.  ,>ani.-nl.xr  c-asrs  hy  a  d.spcnsaU..n 
of VhaHty;  a...}  that  it  did   ....t  a.-tnally  hocon.o  ^  -  .-'"-y jf  ^J 

,1,0   Ch.urh,  till  Aug..stin,  m  tho  finer  of  h.s  ant.-,..lag.an  I hsp.  to,  hn.l 
„,ro.h.o...l  ,1.0  Calvinisti.-  i..,orpr...at.....  of  Origh.al  ^^  n,«...l  tho  d.ro  .t  to 

."•  i,.ran,s'  .ly.ng  .n.l.ap.i...l-l  a.n  so  far  f.o.n  ao.-...h..g  t..   ^-n      •. 
,,,r..,  ,h.>  wl.olo  stato.nont  as  .ash,  and    not  only  ..nwar.an  '.l  hy  tl  c   A  . 
h  Hi  i.-  1.-  'it-.  '""  "nansw.  rnbly  .ot.n.to.l  by  Itaxtor,  Wall,  an.l  n  a..y 
eK.n...l  P.  .lo.bnptiM«  bofore  and  suK-e  .he  publicaUon  of  h.s  >NorU. 


MOTK". 


iai) 


mill  liTc  )ii>  l»fj!nn  i" 
,  111!  Imiljfoni!  Ihroiiuli 
I'.viilf'ni'cs  ;  Imt  Imd  lu- 
lio  epistlua  not  nt  all. 


Hrhodl  (MrndistingiiiHli 
liiiiilihixiil  ill  dnijiM'turf, 
1(1  HnviTiil  biliTCMsivr  n 
y  of,  tlio  HiirriMl  llistori- 

III  lirHt  tiflivery,  t!i >m- 

.x.<(i.  r    arrordiiipr  to  the 
il  «i<ru  .Tiii'uii  (i.  c.  accord- 


imncc,  which  at  (UffenMit 
(ct,  art!  itrL'-«!na<tc(l  in  the, 
<  found  there,  «>iiKht  to  bo 
Imt  it  has  \h'v\\  pnvtd ;  or 
)t  to  bt'  placed  among  tli»( 
ill-woi«hi|»  of  the  Romish 
>vt',  than  that  I  doubt.  It 
10  (•xtravaf,'!mf<'s  liuilt  on 
•Ian-,  that  the.  wonlB  Sent- 
lar. 

r ;  but  if  wo  look  ntpadily, 
TO!-,  tliat  produces  botii  as 
itions  go  by  Pairs,  like  th« 
invelercUely  imrar,  but  yet 


Bossary  for  our  argument. 
ryofHaptism,  that  infant 
."yprinn,  who,  condemning 
liir  cases  by  n  dispensation 
come  the  ordinary  rule  of 
anti-pelagian  Dispute,  had 
ginal  iSin,  and  the  dim  state 
n  acceding  to  them,  that  I 
ily  unwarranted  by  the  Au 
by  liaxter,  Wall,  and  many 
he  p\ihlication  of  his  Work. 


I  connno  mysnlf  to  Uio  ossertion-not  thai  u.fani  Maptism  was  a«< ,  hut  - 
that  there  exist  no  suincienl  proofs  that  it  «•<«,  the  practice  ol  the  Ap.*- 
tolic  Age. 

[Wo]  p.  224. 
Let  ,ne  be  permitted  to  repeat  ..nd  api.ly  Xok  W.     J^uper^titio.i  may  »- 
,|efin«d  a-  .Su/^rstanliuin  (cujusmodi  sunt  Cu-rimoniio  ot  Signa  eM.rna, 
quie,  nisi  in  signif.camh.,  iiiliili  sunt  nt  pan.'  nihil)  .S./tMaiitiutio. 

[H6]  p.  230. 
Oonferrnce  between  two  men  that  had  doubts  of  infant  Ilnpiism      ily 
W.Wail,  Author  of  tho  Hist,  of  Inf.  IJapt.  and  Vicar  of  Slioreham  .n  K.i.t. 
Wrry  sensible  hUle  tract,  and  written  in  an  excellent  spirit:  though  .1 

failed,  I  confess,  in  satisfying  my  mimi  as  to  ll xisteuce  ol  any  decisive 

pro,.fs  or  documents  of  Infant  Haptism  having  1 nan  Apostohc   I  sage. 

|,r  specially  intended  in  any  part  of  the  New  'I'esUunent  :  tlH-n^l.  <«•-•- 
bio  ^enendly  from  many  passages,  m.d  in  perfect  ticcordance  with  the  sytrU 

"'p'Ta  mighty  Wrestler  in  the  cause  of  Hpi.iiual  Religion  ami  C«»/k< 
Morality,  in  wl...m  nioro  than  in  any  other  (;onlemp<.rary  1  seem  to  see 
1  Spirit  of  U-n.r.a  revived,  expressed  to  me  bis  doubt,  whether  we 
have  a  right  to  d.my  U.at  an  infant  is  capable  of  spiritual  mdmnce.  1 .. 
su.h  tt  man  1  couhl  not  fi.el  jnstilied  in  returning  ..n  answ..r  es tempore,  or 
without  havhig  fin.t  submitted  my  convictions  to  a  fresh  revisnl.  I  owe 
l.i,,.,  however,  a  deliberate  answer;  and  take  this  o,UK.rtumty  ot  d.scharg 

iiil!  the  debt.  ■.,•■•    i 

The  Obiecti..n  8U|.pose9  and  a.ssumes  the  very  imint  which  is  denied,  or 
at  least  <lisputed-viz.  tlmt  Infant-baptism  is  specially  injmne.l  in  the  hmp- 
lure.      If  an  express  passage  to  this  puri.ort  had  existed  in  th.;  New  1  ..*- 
tament,  the  other  passages,  which  evidently  imply  a  spiritual  'M-mtK."  "n 
,ler  the  condition  of  a  pree.-ding  spiritual  act  on  the  part  of  the  person 
b«pti/e.l,  remaining  as  now-//.«.  indeed,  as  the  o.dy  v    y  o    removing  the 
apparent  ..ontra.liction,  it  mif^M  be  allowable  to  call  on  the  Anti-imdo-hap- 
tist  to  prove  the  negative-namoly,  that  an  infant  a  week  ol.l  is  not  a  sub- 
lect  capable  or  susceptible  of  spiritual  ngency.-And  y.ce  vers:l,  shonl.l  it 
be  made  known  to  ns,  that  infants  am  not  without  reflection  .•.•.Iselt-ron- 
.ciousne«^-M«.,   doubtless,  we  should  be  entitle,!  to  infer  that  they  were 
,„oable  of  a  spiritual  operation,  and  cons.-p.ently  of  .hat  which  is  signi- 
fied in  the  baptismal  rite  administered  to  Adults.    But  what  does  this  prove 
f„r  those  who  (as  1)1).  Mant  and  D'Oyley)  not  only  cannot  show,  but  who 
.lo  uot  themselves  profess  to  believe,  the  .self-cotisciousncss  of  a  .\ew-lK>r:. 
Ilabe-  but  who  rest  th.- drfnice  of  iMli.nl-lmptisni  on  the  msniwn,  fim. 

(Jod  vvas  ,.lensed  to  ntlix  the  perlorman. f  this  rite  to  l.isotler  of  N,  va- 

,.,n   as  the  indi5pei:s;-bie,  thoiigb  aibitin.y.  eondilioii  o|  the  infant  s  sulva- 


■  ,'*,  K 


(MO 


AlU.s     It)    llKKLKl'TION. 


bility  ?-  \H  Kin«>.  IM  ror...-r  nge-,  wh.-i.  th.-y  .-onLm-.l  U.ul-  ...  rn-  " 

lU,  'v.M.1.1  HO,nH.i...eH.  .m  thn  .•oM.lili.m  ..r  ll.r  'I'.!.....-.-,  .xi.-t  1. tl.r    Jr 

„'c,n..ry  .i  Imwk,  or  h..,,,.,   .rill...g  .r,.  n.ony,  .w  tl...  i»'"""t'  '•-'  -'■  ""  " 
tlirir  Hui,.l«ls,  ..r  >vl.m.<v..r  cl..  royal  rapri.-..  or  tl..>  wl.....  ot  tl..-  ...o,n.-..t 


niittlil  Hiint't'M 
to  rovor  such  < 


Hut  ./..It,  hoiiornci  1kvi:»o,  are  us  liuK'  .lispoxcl,  .w  i.iyHoli, 


rloctriiii'  I 

Fri(-n<l  pun-  of  licnrt  nii.l  f.-rvnit '  wo  Jinvo  Irnriit  ^ 

A  (lifV.niit  lore!  W.-  iimy  not  thus  proCiin.! 
Tho  Mia  Olid  ..mil.!  of  Mini  wlio«"i iil.soliili'  Will 
1$  Ui'iwoii— Trutl.  Hiii)r.'iii<' !— KssentiiU  Order!  ^ 

[87]  p.  235.  • 

or  which  our  he  .<•«.,  mmh  J1,:A  in  ,...ih«pH  the  h.-st  tli..t  o,.r  Im.K.mgn 
„,|„.itH,  hut  iH  Htill  «n  i...ul,-q..«tr  t.n.>Hl..tio...  8ro  note  !»  1  he  t-  "»'•''  " 
Ku«l«.  .1  i.i  this  u-  i..  .,therd.M-triunl  points,  has  prcnerved  the  gulden  ...en. 
!  weeuthe  B.„,er.titiouH  revereu-e  of  the  Uon..u..st-,  und  the  uvowed 
CO  .T  ,i  of  .he  Sr.tann„«,  for  the  Writiufrs  of  the  I'uthen,  an.l  the  au- 
l"u  .d  uui...,.ea-l.ed  traditiouK  of  the,  (;h..rehduri..K  the  ."-t  throe  or 
foul  Centuries.  And  how,  consintently  with  tluB  honorahlc  chanu-t er.st.c 
of  o..r  Chureh.n  MiniHter  of  the  Han.o  could,  "■^''^^^'^HlltirWo';!; 
now  in  fashio..,  reU.n,  ev..n  a  vlausihlo  answer  to  Arnauds  g  eat  Work 
on  TraLl..tm.tiation,  (not  without  rea«on  U.o  Boust  of  Cuthohc.nO  ex- 
coeds  my  powers  of  eonjerture ! 

-,.  ..  [88]  p  157. 

Will  the  Reader  forKivo  me  if  I  atto.npf  at  once  to  illustrate  n..d  relievo 
.he7n  ^t  l.y  .in..exinglhe  first  s.an/.aof  tho  I'oen,.  con.p..sed  m  .ho«.«.o 
yl  in  wt.K-1.  i  wrote  the  Ancient  Manner  ami  the  fu.t  Book  ot  Lhr.s- 

tuhel?  , 

"Fncinctiu'd  with  II  twino  of  Lonvcp,  "  ' 

■       .  That  leafy  twine  his  only  Dress  i 

'  A  lovely  Hoy  was  i)lueking  fruits  v>l 

,,  .    f  In  a  moonlight  wlderness. 

.     ,f    -»^  The  Moon  was  bright,  the  air  was  free, 
..'::v-:.  And  Fniits  and  Flowers  together  grew 

On  many  a  yiiriih  and  many  a  Tree :  ' 

.     j       '^      ■     And  all  put  on  a  gentle  hue,  ,  .    iu 

Hanging  in  tha  Hhadowy  air 
Like  a  I'irlure  rich  and  rare. 
It  was  ft  elimale  where,  they  siiy, 

'I'he  Night  is  more  beloved  than  Hay.  -        .,        w» 

Ihit  who  that  licuiiteoiis  l5oy  heiiuil'd,     •  »       •     *. 

..       ,    That  beauteous  Boy!  to  liiij^er  hen.:-  ■    - 


mi 


NOT  KM. 


Ml 


il'iirtMl  IjHitln  ill  JM'riM'iii 
jliiiif,  cxiiit  Tumii  the  He 

tilt'  piiitm^r  oil  ui-  tiirof 
till',  wliim  of  till'  iimiiii'in 

liltlu  (ll^^|•^>!«^:(l,  iw  inywolf, 

'(>  Imvp  Icnrnt 
thus  pniriini^ 
iltsohitc  Will 
■iitiiil  OriltT ! 


lO  bcHt,  tlint  oiir  Imigimgi! 
u  ii()t«!i>.  TImCfiiurh  of 
rcMcrvi'il  the  golden  menu 
imiiixU",  untl  the  iivowed 
'  the  I'litliprs.  and  the  nu- 
ll duriiiK  the  finit  three  or 
H  honornhle  charucterisrtic 
I  the  Hncranientary  m-heriie 
to  AniauKl's  great  Work 
JJouMt  of  Catholicism)  ex- 


co  to  ilhwtrato  and  relievo 
eni,coni|>o8ed  in  theennu! 
il  the  fu-st  Book  of  ChriM- 

eave»>,  \- 

19  i  '  ,     ' 

its 

was  free, 
ler  grew 
Tree; 


Alone,  liy  ii'ghtf  "  I'"'''  I'hild, 

III  |ilae«'  HO  xilt'iil  aim  mo  wiltl — 

lluH  he  no  iHeiiil,  no  loving  mother  near'r" 

Wandkbinos  or  Cai.n,  a  MS.  I'utm. 

[89]  p.  213. 
Hurh  Is  tho  conrejition  of  Hody  in  Des  Cartes'  own  KVcti-in.  Hoily  is 
cvHry  whero  confounded  with  Mi/Zcr,  and  iiiigiu  in  the  rmt-sian  nense, 
Im:  defined,  Spare  or  Dxteiwion  with  tho  attrihute,  of  Vi.xiliility.  An 
Dea  CarteH  at  the  «aine  time  /eidounly  n,s.serted  Uio  exiotence  of  iiittlli- 
genlial  Heingn,  the  reality  and  independeiil  Self-suliNiHtenee  of  tlie  Soul, 
HcrkleianiHin  or  SiiinoHiHin  wiw  the  immediate  and  neecHHary  Coiise- 
(|uence.  AHmime  a  ;»/un/%  of  Helf-suhsirtting  Hcailst,  and  we  have  Merk- 
leinninm;  assunie  one  only,  (nnam  et  unieani  Wulmtantiani),  and  you  have 
Spincmiwn,  i.  e.  the  assertion  of  one  infinite  Helf-suhsistent,  with  the  two  At- 
trihntcH  of  Thinking  and  Aiiiiearing.  "Cogitatio  infinitn  nine  eentro,  et  oiii- 
niformis  Ajipaiitio."  llow  far  \hv  Newtonian  Vis  inertiie  (iuterpreti'd  any 
otherwlHo  than  as  an  nrhitrnry  termi=x  y  z,  to  represent  the  unknown  but 
necessary  mippleiiKMit  or  iniegration  of  the  Cartesian  Notion  of  Body)  has 
patched  up  the  Flaw,  I  leave  f.»r  more  competent  Judges  to  decide.  But 
should  any  one  of  my  Readers  feel  lui  interest  in  the  siieculative  principles 
of  Natural  l'hilosopliy,and  should  he  master  of  tlie  German  Language,  1 
warmly  recommend  for  his  ju-rusnl  tho  earliest  known  jiuhliration  of  the 
Creat  Founder  of  the  Critical  Philosophy  (written  in  the  twenty-second 
Year  of  his  Age!)  on  the  then  eager  controversy  between  the  Lcihnit/.ian 
and  the  French  and  Kugli.sh  Mathematicians,  respecting  the  Living  For- 
ces—"Gedankcn  von  der  wuliren  Schiit/ung  der  lehcndigen  Kriille:  1747" 
—in  wliich  Katit  demonstrates  tho  rigid  rtaamiing  to  he  witli  the  ]ntt(>r; 
huttho'irutli  of  iW,  the  evidence  of  experience,  with  the  fiirmer;  and 
gives  the  explanation,  namely :  Body,  or  Coqioreal  Nature,  is  something 
else  and  more  than  geometrical  extension,  even  with  the  arldition  of  a  Vis 
inertiii\  And  Leibnitz,  with  the  Bernouillis,  erred  in  the  altemiit  to  de- 
monstrate geometrically  a  i>rol)letn  not  susceiitible  of  geometrical  con- 
.otructioii.— This  Tract,  with  tho  succeeding  Himmels-systcm,  may  with 
propriety  he  plcrod,  after  the  Princi]>ia  of  Newton,  among  the  striking  iii- 
.-tancos  of  early  Genius;  and  as  the  first  product  of  the  J>yiiamic  IMiilos- 
ephy  in  the  Physical  Scitinccs,  from  the  time,  at  least,  of  (Ji-idaiio  Bruno, 
whom  the  Idolatei-s  burnt  for  an  AtJieist,  at  Home,  iiitlio  year  KKJO.— See 
ihe  Friend,  Vol,  L  p.  193— 1!)7.  , 


II V, 

in  l'a>. 
e)/inl'd, 
I  here  r 


[90]  p.  213. 
For  Newton's  own  doubtfully  suggested  Klher  or  most  5ul)ile   Fluid,  as 
the  ground  and  immediate  Agent    in  the   pliieiicmena  of  iini\rrs;il  (Jiav 
u.ilion,  was  eitlier  not  adopted  or  soon  abanuoned  by  his  Disciple.';  no 


ill 


343 


A I  us    TO    BEVLKCTION. 


only  as  lntr.,.l.H-i..p,  agmn«t  his  own  Canons  of  R.gl.t  Rra.onmg.  an 
l.',ns  iMmKnmriun.intoi,l.ysiralS.-umce,nS,if)?d.on  in  tho  place  of  a  le- 
cititnate  SuvpoMon;  but  because  tl.e  Substance  (assunnng  .t  to  cx«t) 
must  itself  fonn  part  of  the  I'roblen.,  it  >vas  n-cant  to  solve.  Meantnno 
I  eibnit/'s  l're-.stablisluMl  llarnu.ny,  wliich  originated  ni  Sp'nosa,  found 
no  ucc,ptance;an.l,  lastly,  the  Notion  of  n  corpuscular  Sul.stm>ce  w.th 
Pro,.erti's«ulintoit,  like  a  I'ineusl.ion  l.id.len  by  tl.e  I'n.s,  could  pass 
^vitl'  tl.e  unthinking  only  for  any  thing  more  than  a  Confess.on  of  igno- 
rance, or  technical  tornw  exi.rcssing  an  hiatus  of  scientific  uis.ght. 


m 


:"'  ?. 


I 


jf  Right  Rrasoning,  an 
on  ill  tlin  |)lai-e  of  a  Ic- 
c  (assuming  it  to  cxirt) 
lilt  to  solve.  Meantiiiio 
lated  in  Spinosa,  found 
iUBCular  Sui)stiuice,  with 
liy  the  Tins,  could  pass 
II  a  Confession  of  igno- 
Bcientific  insight. 


If 


APPENDIX, 


CONTAIMNO  A 

"SELECTION  FROM  MR.  COLERIDGE'S  LITERARY 
CORRESPONOENCE," 

RKl'RINTEn    FROM 

BLACK  WOOD'S  MAGAZINE, 

FOR  OCTOBER  18^1 ; 

AND    THF. 

"APPENDIX  TO  THE  STATESMAN'S  MANUAL." 


M 


TlH.  r.,.. -lionrj   of  insortin^  in  this   voinmo  ti.o  nrt.cl...  .v  u.-l.  fol  o 

2.:,.t  lain..  !.r  ,h..  arn-i..  thon.s,..v..s,  i.  .o  ,,n.e   ....n;  '  ^ -  -  ^^ 

„,..  Ai.l.  .o  UHl.c,ion,  as  far  us  I  coul.l  .loso,  ,1.0  .n.-anH  o    '•-"^>   '"•'*■• 

.landing  tl.-  lun^mafj-  a.ul  s.n,i,m-nH  of  ,l.e  Author  m  that  Wo.k.     In 

,',  s..v..,.rin,  .o,lant  ,.oin,s,  T  .hink  ,hoy  ^vilI  f.n.l  .h.n-  vn-jvs  n.  dn 

nor,.  .War  hv  nlcn' u-e  to  tins.,  ,hou,h  in  th..,ns,.lv,.s  ,h.,v  n,ay  be   onn  I 

;;;....,.  m.uk  ,o  ,n......st«n,l,  than  , he  work  to  whn-h  .Wy  are  apijend     • 

Tluv  an.   n.or.-ovtr,  srv.ral  times  lefem-.l  to  n.  the  Anls  to  KtlleiUon, 
,     .,;  1    I.  ..    .h.-  K-ae..  of  tha,  Wo.-k  vonUl  have  aeces.  to. hen. 

.Leihere     The  ,hir.l  l.,.,..r  of  ,he  "  Selee.ion"  is  on.i.te.l,  as  no,  ,m.t.c.  - 
•.Hi  .1  ,o  the  purpose  of , his  work.     The  Appe.ulix  .o  ,he  S.ates.nan 
a   ua     s      ,.nn,e!i  e.' .i.e.     A  few  se..,e,.ees  ha^  e  .eferenee  to  the  tex,  o 

^;        .rk.  hi nU  no,  well  he  onnt.e.l.     For  the  n.ost  pa«  they  n.ay    e 

e.msiae.e:.  as  nnU.pe.uh-.U  es.,s  havn.,  rei;;r..nee,as  the  a.n^n^^^^^^^ 
u.\U  OS,  to  the  heights  of  Me.aj.hysir.  nn.l  Theolojry  n.nl  .1.-.  ,.»>  nitcr. 
■u^ii  ,o  ihose,  who  will  refler,  en.mf-h  to  nn.lerstaiul  then,. 


'■-'! 


,  <) 


tlio  nrlirlcfl  whidi  follow 
for  (loin!,'  it,  aside  fromthr 
ilncf  iKilorc  tiin  ifnilrrs  of 
If  iiu'niiH  of  rlrarly  iuuUt- 
Autiior  ill  tliiit  Work.     In 

will  funl  their  views  niadn 
iiiselvcs  tiny  may  be  foiiml 

whi.-h  they  arc  ai>|iftulo(l. 
ill  the  Aids  to  Kellection, 
would  liiivc  accPiw  totlieni 
"  is  omitted,  as  not  imrticii- 
ippendix  to  tlie  StalesnianV 
ave  reference  to  the  text  ol" 

the  most  part  they  may  he 
iee,as  the  author  elsewhere 
eoloRV,  anil  deei'ly  interest- 
land  them. 


SELECTION 

rnoM 

MR.  COLERIDGE'S  LITERARY  CORRESPONDENCE, 

WITH  1 

FRIENDS  AND  SIEN  OF  LETTERS. 


LETTER  I. 


FROM  A    PROFESBIOMAL  FRIEKD. 

Mv  Dear  akd  Honoured  Sir,— I  was  much  struck  with  your  Excorjiui 
from  Porta,  Ecknrtslmuscn,  and  others,  as  to  the  effect  of  tho  cercnioninl 
drinkH  and  iingiieiitH,  on  the  (female)  practitioners  of  tho  black  arts,  whoso 
witchcraft  you  Iwlicvc  to  have  consisted  in  tho  unhappy  craft  of  i)ewitc)i- 
ing  th<;ni8clvos.    I,  at  least,  know  of  no  reason,  wliy  to  these  toxkatiovs, 
((•specially  when  t/«V"n  through  tho  skin,  and  to  the  cataleptic  state  indu- 
ceil  l)y  iheni,)  *ve  should  not  atuibuto  tlie  imor  wretches'  own  belief  of 
their  guilt    I  can  conceive,  indeed,  of  no  other  mode  of  accounting — I 
do  not  say  for  their  suspicious  last  dying  avowals  at  the  stake ;  but — for 
their  private  and  v«)lnntary  confisssions  on  their  death-beds,  which  made 
a  convert  of  your  old  favourite.  Sir  T.  Brown.    Perhaps  my  professional 
pursuits,  and  medical  studies,  may  have  predisjwscd  mo  to  Imj  interested  ; 
but  my  miml  has  been  in  an  eddy  ever  since  I  left  yon.    The  connexions 
of  the  subject,  with  classical  and  with  dniidical  superstitions,  pointed  otit 
by  yon — the  Circeiapocula — ^ihe  hcihal  spells  of  theHaxtB,or  Druidesses — 
tho  somniloquism  of  the  projihetesscs,  tmdor  the  coercion  of  the  Scandi- 
navian enchanters — the  dependence  of  the  Greek  oracles  on  mineral  wa- 
terff,  and  stupifying  vapours  from  the  earth,  as  stated  by  Plutarch,  and  more 
than  onco  alluded  to  by  Fjuripidcs— tho  vast  spread  of  tho  same,  or  similar, 
usages,  from  Greenland  even  to  the  southernmost  point  of  America ; — you 
sent  me  home  whli  enough  to  think  of?    Bnt  more  than  all,  I  was  struck 
and  interested  witii  your  concluding  renrrark,  that  these,  and  most  other 
snpfirstitions,  were,  in  your  Itelief,  but  tho  cadaver  et  putrimenta  or  a 
DEFUNCT  NATURAL  PHiiosopHV.  Why  not  mthcr  tho  imperfect  rudiments? 
I  asked.    You  promised  me  your  reasons,  and  a  fidlcr  explanation,    lint 
let  me  spook  out  my  whole  wish ;  and  call  on  you  to  redeem  the  pltMlgcH 
yo«i  gave,  so  long  back  as  October  IbOl',  that  you  would  devote  a  series  o»" 

44 


T 


^^ 


S46 


AIDS    TO    nEI'I-ETTlON. 


.mpen^to  U.o  Ht.l.jort  ,.f  nrea.ns,  Visions,  PresentationH,  GhoHtfl,  Witchcraft, 
n'rcH  l.y  Byn.,.nil.y,  in  whicii  yon  w.n.l.l  select  and  exp  mn  t ho  mort  in- 
frt-sting  an.l  In^st  attostcl  facts  that  have  con.e  to  your  itnowlcdgc  from 
l>ookrt  or  personal  testimony. 

You  can  8carc<>ly  conceive  how  deep  an  interest  I  attach  to  this  request , 
nor  how  many,  hesido  myself,  in  tlie  circle  of  my  own  acquamtanc^  have 
the  same  feeling.  Indee.l,  my  dear  Sir!  when  I  reflect,  tlmt  there  .s 
scarcely  a  chapter  of  history  in  which  superstition  of  some  kind  ..r  other 
,loes  not  fonn  or  supply  a  portion  of  its  contents,  I  look  for^van^,  with  un- 
quiet anticipation,  to  the  power  of  explaining  the  more  freq.ient  and  best 
attested  narrations,  at  least  without  the  necessity  of  having  recount  tothe 
supposition  of  downright  tricks  and  lying,  on  one  side,  or  to  tlie  dev.l  and 
his  imiw  on  the  other.    *  *  *  * 

Your  obliged  Pupil, 

and  affectionate  Friend, 

J-  I 

P  s  _Dr  L.  of  the  Museum,  is  quite  of  your  opinion,  that  little  or  no- 
thing of  importance  to  the  philosophic  natimilist  can  result  from  Compar- 
ative Anatomy  on  Cuvier's  plan ;  and  that  itslH^st  trophies  w.U  l|e  but  life- 
less skeletons  till  it  is  studied  in  combination  with  a  Com|>arativc  Physi- 
ology. But  you  ought  yourself  to  vindicate  U.o  priority  of  your  claim. 
Buf  I  fear,  dear  C,  that  Sic  Vos,  non  VoUis,  vvos  made  for  your  motto 
throughout  life. 

LETTER  II. 

.;  ,^  ANSWER  TO  THE  ABOVE. 

Well,  my  dear  pupil  and  fellow  student!  I  am  wiUing  to  make  the  at- 
tempt  If  the  majority  of  my  readen.  had  but  the  same  personal  knowl- 
edge of  me  as  you  have,  I  should  sit  down  to  tho  work  w.th  good  cheer 
ButUiisis  outofUie  question.  Let  me.  however,  suppose  you  for  the 
moment,  as  an  average  reader-^dress  you  as  such,  .md  attribute  o  you 
feelings  and  language  in  character.-Do  not  mistake  me,  »^y  ^'^J^' 
Not  even  for  a  moment,  nor  under  the  pretext  of  mow  a  mn  mavendo, 
would  I  contemplate  in  connexion  with  your  name  «.d  p>"«  )««»«";"'• 
flui  meliores  obtrectare  maUnt  quam  imitari :  et  quorum  m'jltiudxnem  des- 
^H^rent,  eonmdem  affectent  «m,^e»^iUcet  uti  qui  suo  "om.ne  obseim 
lunt,  meo  innotescant."*  The  reader  I  have  m  view  are  of  th.t  claw 
who  with  a  sincere,  though  not  very  strong  desire,  of  acqmnng  knowl- 
edge,  have  taken  it  for  granted  that  all  knowledge  of  any  value  res,H.ctmg 

'~^w  nussncc,  which  ennnot  fail  to  remind  you  of  11-——  ""'\''\^*' 
.s  fro  /piffi'  Lib.  Floridorum-the  two  books  "^  ^''"•i^-^^y^'^Si 
Hcemto  lave  been  transcribed  from  >'""'?'"!"""-|'''«^^"  ''""„  „f  i.^?^ 
tZ^s,  happy  pluase^  &c.  that  he  had  not  hud  an  opportunity  of  bring- 

uig  ill  in  his  set  wiitiiif-'s. 


T 


lions,  Ghosts,  Witchcraft, 
nnd  explain  tlm  most  in- 
to your  knowledge   from 

St  1  attflcli  to  this  rcqticst ; 
y  own  acquaintance  liave 
;n  I  reflect,  tlmt  there  is 
)n  of  some  kind  or  other 
,  I  look  for>var«l,  with  un- 
lo  more  frequent  and  best 
of  iiiiving  recourse  tothe 
le  side,  or  co  tlie  devil  and 


ricnd, 

J-  I 

ir  opinion,  that  little  or  no- 
3t  can  result  from  Conipar- 
st  trophies  will  l)e  but  life- 
witli  a  Comjuimtivc  Physi- 
tlio  priority  of  your  claim, 
was  made  for  your  motto 


OVE. 

am  willing  to  make  the  at- 
l  the  same  personal  knowl- 
tho  work  with  good  cheer, 
tvevcr,  suppose  you  for  tiie 
3  such,  imd  attribute  to  you 

nistake  me,  my  dear  L • 

sxt  of  nums  a  turn  mmendo, 
name  "  id  genus  lectonini, 
t  quorum  tinalUudinem  des- 
uti  qui  suo  nomine  obscuri 
a  in  view,  are  of  that  class 
desirt!,  of  acquiring  knowl- 
dge  of  any  value  re8i)ecting 

and  his  set. 


you  of  II — 
t)ook8  of  which,  by-the-bye, 
nimon-place  liook  of  Gaotl 
lud  an  opportunity  of  bring- 


APPExnix. 


34" 


tlic  mind,  is  cither  to  ho  found  in  tlirce  or  four  IkjoKh,  thu  eUlc«i  not  n  hun- 
ilred  years  old,  or  may  be  conveniently  tuufihl  willioul  any  other  terniH  or 
previous  (.>.\pkuialions  tliuii  tliese  works  have  already  rendered  fuuuliui- 
among  men  of  education. 

Well,  friendly  reader !  as  the  problem  of  things  httle  less  (it  seems  to 
you)  Ihiin  iniiMMisible,  yet  8t«)ngly  and  numerously  utlestetl  by  evi<lenco 
which  it  seems  ini|>ossiblc  to  discredit,  bos  interested  you,  1  um  willing  to 
attempt  tlic  solution.  Hut  then  it  must  bo  under  ceruiin  cumlitwis.  1 
must  b«  able  to  hope,  I  must  have  suflicient  grounds  for  hoping,  tliut  I  shall 
be  underetodl,  or  rather  tliat  I  shall  Iw  idlowed  to  make  myself  under- 
siootl.  And  as  I  am  gifted  with  no  magnetic  jiower  of  dirovving  my  rea- 
der into  tlie  state  of  ckar-neting  (clairvoyiuice)  or  huuinous  vision ;  as  1 
have  not  the  secret  of  enabling  him  to  read  with  the  pit  of  bis  stomach, 
or  with  his  finger-ends, nor  of  calling  into  act  "the  cuti<ul«r  fnodty," dor- 
mant at  tlie  tip  of  his  nose;  but  nuist  rely  on  woana— 1  cannot  form  the 
ho|ie  rationally,  unless  die  reader  will  have  patience  enough  to  master  the 
sense  in  which  I  use  them. 

But  wht/  employ  words  that  need  expkmalion  ?   And  might  I  not  ask  \nmy 
turn,  wonld  you,  gcJiUe  render,  put  the  same  ipiestion  to  Sir  Edward  Smitli, 
or  any  otlier  member  of  the  l-irmwan  Society  to  whom  you  had  apj)licd  for 
instnjction  in  Botany .'    And  yet  he  would  require  of  you  that  you  should 
ottend  to  u  score  of  technical  terms,  and  make  yourself  master  of  th«! 
sense  of  each,  in  order  to  your  understanding  the  distinctive  character  of 
a  grass,  a  mushroom,  and  a  lichen !    Now  the  psychologist,  or  six^cidotive 
philosopher,  will  be  content  with  you,  if  you  will  impose  on  yourself  the 
trouble  of  understanding  and  remembering  one  of  the  n»uul»er  in  order  to 
underataud  your  own  nature.    But  I  will  meet  your  question  direct.    You 
ask  me  why  I  we  toords  that  fuxd  explanaiwn'f    Because  (I  reply)  on  this 
subject  there  are  no  others!    Because  tlie  darkness  and  the  main  difficul- 
ties tliat  attend  it,  are  owing  to  the  vagueness  and  ambiguity  of  the  words 
in  common  use ;  and  which  preclude  all  explanation  for  him  who  had  re- 
solved that  none  is  required.    Because  there  is  already  a  falsity  in  tlie  very 
phrases,  "words  in  comimm  use ;"  "the  language  of  common  sense."   Wools 
of  most  frequent  use  they  may  be,  cmnmm  they  are  not;  but  the  language 
of  the  market,  and  as  such,  expressing  d^^eet  only,  and  therefore  incom- 
petent to  the  purpose  wherever  it  becomes  necessary  to  designate  the  kind 
indej)endent  of  all  degree.    The  philosopher  may,  and  often  does,  employ 
the  same  words  as  in  the  market ;  btit  does  this  supersede  the  necessity  of 
a  previotis  explanation  ?    As  I  referred  you  before  to  the  Botanist,  so  now 
to  Uic  Chemist    Light,  heat,  charcoal,  are  every  man's  words.    But/irerf 
or  inmnhk  light?    The /roien  heat?    Charcoal  in  its  simplest  form,  as 
diamond,  or  as  black-Ieail?    Will  a  stranger  to  chemistry  be  woree  off, 
would  the  Chemist's  language  Ix;  Ic^  likely  to  lie  understood  by  his  using 
different  words  for  distinct  meanings,  as  carbon,  caloric,  and  the  like  ? 


V. 


le: 


.V. 


318 


AlUil   TO    REFLECTION. 


But  the  case  in  still  stronger.    The  chenurt  is  compelled  to  make  words, 
in  order  to  prevent  or  remove  some  error  connected  wiUi  the  common 
word ;  and  this  too  an  error,  the  continuance  of  which  was  incompatihio 
with  the  first  principles  and  elementary  truths  of  the  science  he  is  to  teach. 
You  must  submit  to  regard  yourself  ignorant  even  of  the  words,  air  and  wa- 
ter ■  and  will  find,  that  they  are  not  chemically  intelligible  without  the  terms, 
oxygen,  nitrogen,  hy.lrogen.or  oUieni  equivalent  Now  it  is  evenso  with  the 
knowledge,  which  you  would  have  mt  to  conununicate.    There  ore  cer- 
tain prejudices  of  the  common,  t.  «.  of  the  avtrof^e  sanse  of  men,  the  ex- 
iKwuro  of  which  is  the  first  step,  the  indispensable  prcUminary,  of  all  m- 
uonal  psychology:  and  these  cannot  be  exposed  but  by  selecongiind  ad- 
hering to  some  one  word,  in  which  we  tnay  bo  able  to  trace  the  growth 
and  modifications  of  the  opinion  or  belief  conveyed  in  Uiis,  or  similar 
words,  not  by  any  revolution  or  positive  change  of  the  onginal  sense,  but 
by  the  transfer  of  Uiis  sense  and  the  difference  in  the  application. 

Where  there  is  but  one  word  for  two  or  more  diverse  or  disparate 
meanings  in  a  language,  (or  Uiough  Utere  should  be  several,  yet  if  perfect 
synonyimes,  they  count  but  for  one  wonl.)  the  language  is  so  far  defective. 
And  this  is  a  defect  of  frequent  occurrence  in  all  languages,  prior  to  the 
cultivation  of  science,  logic  and  philology,  especially  of  die  two  latter  : 
and  among  a  free,  Uvely,  and  ingenious  people,  such  as  the  Greeks  were, 
sophistry  and  the  influence  of  sophists  arc  tlie  inevitable  result.    To  check 
tliis  evil  by  striking  at  its  root  in  the  ambiguity  of  wonls,  Plato  wrote  the 
greater  part  of  his  published  works,  which  do  not  so  much  contain  hw 
own  system  of  philosophy,  as  Uie  negative  conditions  of  reasoning  aright 
on  any  system.    And  yet  more  obviously  is  it  the  case  wiUi  the  Metaphys- 
ics, Analytics,  &c.  of  Aristotle,  which  have  been  well  described  by  Lam- 
bert as  a  dictionary  of  general  terms,  the  process  tiuroughout  being,  first, 
to  discover  and  establish  definite  meanings,  and  tlien  to  appropriate  to  each 
a  several  word.    The  sciences  will  take  care,  each  of  its  own  nomencla- 
ture •  but  the  interests  of  the  language  at  large  full  under  the  special  guar- 
dianship of  logic  and  rational  psychology.    Where  Uiese  have  fyit-n  into 
neclect  or  disrepute,  from  exclusive  pursuit  of  wealth,  excess  of  the  com- 
mercial spirit,  or  whatever  other  cause  disposes  mn  in  general  to  attach 
an  exclusive  value  to  itnmediato  and  palpable  utiUty,  tho  dictionary  may 
Hwell  but  the  language  will  decline.    Few  are  the  books  published  within 
the  last  fifty  years,  that  would  not  supply  their  quota  of  proofs,  Uiat  so  it 
is  with  orr  own  mother  English.    The  bricks  and  stones  are  in  abund- 
ance but  tho  cement  none  or  naught.    That  which  is  indeed  the  cotnmm 
Uincuape  exists  every  where  as  the  menstruum,  and  nowhere  as  Uic  whole 
_Hcc  Itxographia  Wcrrtrto— while  the  language  complimented  with  this 
name,  is,  as  I  have  already  said,  in  fact  the  language  of  the  mmket    Eve- 
ry wiener,  every  trade,  has  its  technical  iioiiieiulaturo  ;  every  folly  has  its 
famy  words;  every  vice  its  own  slang-mid  is  die  science  of  humoiuty  to 


». 


APPENDIX. 


319 


lompcllod  to  mnko  wonia, 
urted  witli  the  coininoii 
which  woH  incoinpatiblo 
hesciunco  he  itt  to  teach. 
I  of  the  words,  air  nnd  wo- 
elligible  without  the  teniis, 
Now  it  18  even  so  with  thu 
nunicate.    Th«fre  are  cer- 
n^«  ttanse  of  men,  the  ez- 
jle  preliminary,  of  all  ra- 
d  hut  by  selecting  and  ad- 
ablo  to  trace  the  growth 
veyed  in  tliis,  or  aimilar 
of  the  original  senso,  but 
in  tho  npplicatiop. 
loro  divcrso  or  diaparato 
1  be  several,  yet  if  perfect 
ingiiogo  is  HO  far  defective, 
all  languages,  prior  to  the 
tccially  of  tho  two  latter : 
eucli  as  the  Greeks  were, 
icvitable  result.    To  check 
'  of  words,  Plato  wrote  tho 
)  not  so  much  contain  his 
ilitions  of  reasoning  aright 
10  case  witli  the  Metaphys- 
cn  well  described  by  Lam- 
:e88  tluroughout  being,  first, 
1  then  to  a]>pn>priato  to  each 
each  of  its  own  nomencla- 
!  fall  under  the  special  guar- 
hero  tlieso  have  fallen  into 
weahb,  excess  of  tho  com- 
8  n}:;n  in  general  to  attach 
utility,  tho  dictionary  may 
tho  books  published  within 
r  quota  of  proofs,  tliat  so  it 
:s  and  stones  are  in  abund- 
vliicli  is  indeed  the  common 
,  and  nowhere  as  tlic  whole 
ge  coniplinicnted  with  this 
^iiaf^c  of  tho  niui'kct    Evc- 
nclaturc  ;  every  folly  has  its 
tljc  science  of  humanity  to 


Im;  tho  one  nzccptioii?  Is  philosophy  to  work  without  tools?  to  have  no 
straw  wherewith  to  midce  tlio  bricks  li)r  her  niansion-houso  but  what  shu 
may  pick  up  on  the  high  road,  or  steal,  with  all  its  impurities  and  sophis- 
tications, from  tho  litter  of  the  catde  market .' 

For  the  {jresent,  however,  my  demimds  on  your  ]Hiticnco  are  veiy  limit- 
ed.— If  as  tho  price  of  much  erdertainmetU  to  follow,  and  I  trust  of 
something  l)eside8  of  less  tratuitory  interest,  you  will  fairly  attend  to  the 
history  of  (uwHcholastio  tcnns,  object  and  svbjkct,  with  tlieir  derivatives ; 
you  shall  have  my  promise  that  I  will  not  on  any  future  occasion  usk  you 
to  be  attentive,  without  trying  not  to  Im  myself  dull.  That  it  muy  cost 
you  no  more  trouble  tliaii  necessary,  I  have  brought  it  under  the  eye  in 
iiuml)ered  (mragraphs,  with  $cholia  or  commentary  to  such  as  seemed  to 
require  IL 
,1  -  Yours  most  affectionately, 

8.  T.  COLERIDGE.      • 

On  the  PhUoiopkic  impori  of  the  M'orda  Object  and  Subject. 

$1. 
Existence  is  a  6lm))1o  intuition,  undcrivcd  and  inderomponible.  It  Is  no 
idea,  no  ]>articular  form,  nuich  less  any  determination  or  modification  of 
thu  |)ossible :  it  is  notliing  that  can  be  educed  from  tlio  logical  conception 
of  a  thing,  as  its  predicate:  it  is  no  property  of  a  tiling,  but  its  reality  itself; 
or  as  tho  Lutia  would  more  conveniently  oxpreas  it — Nulla  ret  proprietos 
est,  scd  ipsa  ejus  realitaa, 

BCHOLIIIM. 

Herein  lies  tlie  sophism  in  Des  Cartes'  celebrated  demonstration  of  tho 
existence  of  the  Su|)reme  Being  from  the  idea.  In  tho  idea  of  God  aro 
contained  all  attributes  that  belong  to  tlic  i>erfoction  of  a  being :  but  exist- 
ence is  such :  therefore  God's  existence  is  contained  in  the  idea  of  God. 
To  this  it  is  u  fufTicient  answer,  that  existence  is  not  an  attribute.  It  might 
be  shown  too,  from  the  barrenness  of  the  demonstration,  by  identifying  tho 
deduction  with  the  premise,  t.  e.  for  reducing  the  minor  or  term  incltukd 
to  a  more  re)>ctition  of  the  major  term  including.  For  in  fuct  the  syllogism 
ought  to  stand  thus :  die  idea  of  God  comprises  die  idea  of  all  attributes 
that  belong  to  jieifection  ;  but  the  idea  of  existence  is  such :  therefore  tlio 
idea  of  his  existence  is  included  in  tho  idea  of  God.  Now,  exlsteiico  is 
no  idea,  but  afact :  or,  though  we  had  an  idea  of  existence,  still  the  proof 
of  its  corresiwiidence  to  a  rcaliii/  would  Im)  wiuitinp,  t.  e.  the  very  point 
would  bu  wtmtiiig  which  it  was  the  purpose  uf  the  (lernoiistralion  to  sii|>- 
)i1y.  Still  the  idea  of  tiie  fact  is  not  the  fact  itself.  IJesides,  the  lenii  idea, 
is  here  improp«!ily  substituted  for  the  mere  supposition  of  a  luji:ical  subject, 
iicros.'iiunly  presumed  in  order  to  the  coiireivableiiess  (cogituhililas)  of  any 
fpialitios,  properties,  or  atlriljulcb.    But  this  is  a  mere  ciis  logiciuu,  (vel 


350 


AlUa    TO    KEI'I-KLTIO.N. 


n . 


.    ...  .nummalicuml  tl.o  wmh  of  the  thinkor's  «wi.  unity  of  con- i«UHn.«. 
U^Z^^^^n  th«  c-«noepti..n  of  a  plant  or  of  a  .hinu^n.    tl.nn 

;"  ^'"; :  ::  :  ^  .,»•   "ImK  >«' .nWer^al  an.l  ..c.o««..y.  an.l  that  the  .-on- 

v,ctu.n  of  a  ■•• "'  y  '        '^  ^     ^^.^  ;„  .^uth  hut  one  an.l  th«  nanm  oct  or 

;     -mm  the  n.erhnni«n.  of  th..uKht,  un.l  the  structun,  ot  lanpmKO 

wanlH«Hthn^thcd.s,mtchutwcuttUo^  ^^^  ^^^ 

„.,.„„,  „n.l  ..re  ••'""'';• ';''"'  J,,;,,,^  ,„,rf..ctions  of  on  Infinite  Being- 
;;:::;;e  ::tt::r -^InriL.!  ...rtheter..  intinit^a^a,...- 
"a  to  lleity.  and  «hat  is  or  is  not  con..utihlc  w.th  that  sc,«,c 

I  think  attd  wLil-^  t»«i"ki"K,  1  «"» c-ns.iouH  of  certain  worku.p.  or  n.ove. 

tualheing. 

S'JllOLIUM. 
Mov^nonts,  motions,  taken  n.etaphoricaily  >v.thot«^l«^o„  to  Bpace  or 

In  these  working.,  however,  I  diHtingn.Hh  a  difference.    In  some  I  feel 

.;:jtr  the  ...r^d  .--i;::^!  ti':;;rr  :;="".^ 

the  work  of  ...y  «w..  IH."'-.    In  «l»   "^  »  '^'^'  ^  ^^,  „,„  „,ri,„  „r 

o.vn  activity  •,  ^:;;^:^JZ:::^:^J!X^o  or  negative  «tate 

Clc^i"  power     -^^^^^^^^^      ^^^'^  •"  ^••'  •^""•'"^-    "":  'rifr 
lel  itTui  ca  J  acting,  in  U.e  second,  as  tl.c  c^diiian,  w.U.out  which  1 

tould  no'  tjo  acted  on. 

SmiOLlUM. 
hi,  a  truth  of  highest  im,K.nance,  that  a'^ered  pali  are  not  difTerent 

sequence  of  an  uunicdiatc  rcoLtion,  oui  iul  u  -o 


I 


A1»PENIMX. 


.'151 


m  unity  of  coiiwioiwin'm^ 
lit  or  of  a  rhiiiicm,  ilmi" 
coiilil  huvH  proved,  Uiat 
;i!swiry,  ami  that  llic  con- 
idfu  itt  etiimlly  univcrwa 
ono  and  the  Baino  ocl  or 
:)ni  the  Intulciiuutcnt'tw  of 
the  Btrurturc  of  lunptugo 
isititini,'  of  two  i-orrelutivo 
hen  it  nnitt  he  oiititled  « 
which  it  would  BU|ierMede. 
true,  where  llu)  reiwoninK 
ronld,  1  fenr,  do  litUe  to- 
rhfiHt  and  the  s|K;culativ«! 
ht!tlier  it  is  evtni  tcfuU  wi! 
nl.    Tlie  old  i-ontroversy 
HIS  of  an  Infniite  B«-ing— 
lie  term,  infinite,  oa  a^W- 
th  tliat  HCiiBC 

certiiiii  workings  or  niovo- 
ul  myself  M  the  power  in 
and  the  neiiae  or  feclinR  of 

EXi»TF..NtK,t  e.  of  jny  ac- 


ivilliout  relation  to  space  or 
,  of  Aristotle. 

difTercncc.  In  some  I  feel 
1  movements  themselveB  an 
;1  tlieso  ntovemeiitfi  os  my 
first  we  call  the  active  or 
he  passive  or  negative  state. 
1  ecjuBlly.  But  in  the  first  1 
!  condition,  witliout  wliich  1 


^ere  d  piili  are  not  diflTerent 
^  And  thirt  not  only  in  con- 
•i  uf  rccdvitig  is  no  lesa  uuly 


•n  art,  thnn  the  art  of  influcncinp.  Thun,  the  hnifrs  act  in  being  Hiininlii- 
led  by  the  iiir,  as  truly  iw  in  tlie  art  of  breathing,  l<>  whirh  they  were  Mtim- 
nlated.  TIh!  <Jn!ek  verbal  termination,  «',  happily  iliiistratrM  thin.  //""", 
ipatroj,  ?i  11(1^0),  in  philosophical  grannnar,  are  all  thre<'  verhs  active;  liut 
the  first  is  the  active-Zmimhrf,  in  which  the  agency  piuxicH  forth  out  of  iho 
agent  into  another.  Tt  .lom?;  what  arc  you  donig?  The  seronil  is  the 
active  in/rrttwih'i'«.  Ti  ip.«Tiiic;  how  do  you  do?  or  how  wrc  you  ?  The 
third  13  the  activc-pMffirr,  or  morea|.propriately  tJin  activc-p«/iV»i*,  the  verb 
rtripient  or  rfctptivf,  n  unn/nt ;  what  nils  you  ?  Or,  to  take  another  idiom 
of  our  langiinge,  that  most  livelily  expresses  the  co-presence  of  an  agent, 
an  agency  distinct  and  alien  from  our  own.  What  is  tin;  tiwlUr  leilh  you  ".' 
It  would  carry  us  too  far  to  explain  the  nature  of  verlw  passivt,  ns  so  called 
in  technical  gronmiar.  Huftice,  that  this  elass  orif^nated  in  th(!  same  enu- 
sen,  af*  led  men  to  make  the  division  of  sulwtonces  into  living  and  dead— 
a  division  ptychologicaUy  necessary,  but  of  doubtfiil  iihilosojjhical  validity. 

§4. 
With  the  workings  and  movemcnt;s  which  I  refer  to  myself  and  my  own 
agency,  tlierc  alteniatc— say,  ratlier,  I  find  myself  alternately  conscious  of 
forms  (=Imprc8sions,  imag«>H,  or  better  or  less  figurative  and  hy|)othetical, 
pruencu,  j)rcsentationH,)  and  of  states  or  modes,  which  not  feeling  as  the 
work  or  etl'ect  of  my  own  jjower,  I  refer  to  a  power  other  than  me,  i.  f. 
(in  the  language  derived  from  my  sense  of  sight)  witliout  me.  And  tliia  is 
the  feeling  I  have  of  the  e.xistotice  of  outwanl  tilings. 

SCHOLIUM. 

In  this  Buporinduction  of  the  sense  of  outness  on  the  feeling  of  the  nc<tui^ 
arises  our  notion  of  the  nal  and  reality.  But  as  1  cannot  but  reflect,  thot 
as  tlie  other  is  to  me,  so  I  must  be  to  the  other,  the  terms  real  and  actual, 
soon  become  confounded  and  interchangeable,  or  only  discriininutcd  in 
the  gold  ecaks  of  metaphysics. 

§5. 

Since  both,  then,  the  feeling  of  my  own  existence  oiid  the  feeling  of  the 
existence  of  things  without,  are  hut  this  sense  of  lui  acting  and  working — 
it  is  clear  that  to  exist  is  the  same  as  to  act  or  work ;  (Utiantum  operor, 
tantuni  sum,)  that  whatever  exists,  works,  (=18  in  aetion ;  mtmHy  is ;  is 
indeed,)  that  not  to  work,  as  agent  or  ]iatient,  is  not  to  »>xist ;  and  lastly, 
taat  patience  (=vis  {latiendi,)  and  the  n!actio»  that  is  its  co-instantaneous 
consequent,  is  the  same  activity  in  o|)po8itc  and  ultcrnatiitg  relations. 

That  which  is  inferrcd'm  those  acts  and  workings,  the  fiieling  of  which 
is  one  with  the  feeling  of  our  own  existence,  or  inferred  from  those  which 
ue  refer  to  an  agency  distinct  from  our  own,  but  in  h«th  in.stnin  es  is  infir- 
rid,  is  the  suhjkct,  i.  e.  that  which  ilocs  not  appear,  but  lim  under  (ipiod 
jncel  subtil)  the  uppearniice. 


I 


:iii 


Ain*  TO  nF.ri.ECTioN. 


Il,aintl..,nrst  in«nnro,thnt.nnm..ly,  ^yh\rh\.  infcrrra  in  itB  .-ffort., 
n.ul  .,!•  r.u.rso  ihon-foro  »r(/--inf.-rT<-l,  U.o  Bul.jrrl  w  n  mi.vp,  ..  ^  a.n«  whirl. 
knmv,  itmlf,  m.di.my  l.o  usTerrui  l.y  othcra;  bul  whirl. rannrrt  apFur. 

§8. 

Thnl  in  or  fmm  which  U.0  Bubjm  iB  Infirml,  is  tho  oiuect,  ul  quod 
jaccl  oft  <vuio«,  thu?  Hluch  li.)«  bolbrc  ,ia,  Uml  which  Uca  fltniit  opiK».tc. 

SCHOLIUM. 
Tho  t.-nMH  UH^l  i.»  pyehology,  logic,  &c.  oven  th..«o  of  most  frequent 
ocmnonce  m  common  life,  arc,  for  the  n.oHt  part,  <.f  I^iUn  •^""vn uon  ; 
nn.l  not  only  h,>,  hut  the  original  woni..  such  b«  .,uanuty,  quahty,  subject, 
Ob icct  &c.  &c.  fonne,l  in  the  Bchool-  of  philosophy  for«c,hol«.t.c  u«>,anJ 
in  cor^B,K>n.lenco  to  Greek  technical  terms  of  the  same  meanu.g.    Ety- 
mology, therefore,  islittlo  olfloUion  indispensable  to  an  n.s.gl.t  uuo  tho 
true  force,  an<l  as  it  were,  freshness  of  the  words  in  question,  es,,eemlly  of 
thoBe  that  have  pass^-d  from  the  schools  into  Qie  nmrkct-placo,  from  tho 
medals  and  tokens  {"..«,W..)  of  U.e  philosophers'  guild  or  company  .nto  the 
n.rrcnt  coin  of  tin.  land.    But  the  difference  In^twer-n  a  man  who  un.ler- 
stan.ls  then  according  to  their  first  use,  and  scekn  to  restore  the  on gma^ 
i,npn-ss  and  supewcription,  and  the   man  who  gives  «"'"°^'^«  ;'"'"" 
ILl  change,  unwoighed,  and  uied  only  by  the  sound,  may  be  dlustrated 
y tagini'.;  the  ..i.rerent   points  of  view  in  which  the  same  co«|r^  wouU 
'    .„r  to  a  scientinc.  conchologist,  and  to  a  chadbring  neg.o     Uns  use  of 
'vm.dogymayboexcn,pliried  in  the   present  case.    The  nn mediate  06- 
S  of  11^  mind  is  always  oi.d  exclusively  the  u^orlci,^frs  ornu,*,„ff.  above 
'tnu'd  and  distinguished  into  two  kinds,  §  2,  3,  and  4.    Where  du,  <.bjec 
1  s,^  of  the  fi^t  kind,  in  which  thesubject  infers  its  own  --t;^-.- 
wh.ch  it  refers  to  its  own  agency,  and   identifies  with   .tm-lf,  (feels  and 
Tontemplates  as  one  with  itself,  an.l  as  it«elO,  «»<!  yet  without  confounding 
heZr"  nt  distinction  between  subjeet  and  object,  the  subject  witnesses 
to  ilLlf  that  iti.  amM  i.e.a  subject-objoet,  or  subject  tl.at  becomes 

on  object  to  itself.  ,     ^i-„„ 

But  where  the  workings  or  makings  of  the  second  sort  nre  the  object, 
from  objects  of  this  sort  we  always  infer  the  existence  of  n  subject,  as  m 
the  former  case.    But  we  infer  it /n,m  them,  raU.cr  than  m  them ;  or.  to 
express  the  point  yet  more  clearly,  we  infer  two  subjects.    In  the  object, 
we  infer  our  own  existence  nn.l  mdoediviiy ;  from  them  U.e  existence  of  . 
subject,  not  our  own,  and  to  this  we  refer  theobje.-t,  as  to.ts  pro,,er  cause 
a„d  agent.     Again,  we  always  infer  a  corresiK>iulent  w./gert ;  but  not  •!- 
wavs  a  mtnrf.    Whether  we  consider  this  other  subject  as  anoU.er  nund,  is 
.letermincl  by  the  more  or  less  n,ml..gy  of  die  objects  or  makings  of  the 
M.con<l  class  to  those  of  the  f.r«t,  and  not  wldom  depeiuls  on  the  vorymg 
tiegrccs  of  our  attention  and  previous  knowledge.  .,.;<.,  .  ...  ... 


■k 


ix  infcrml  in  itn  ••flRrto, 
H  n  Mi.vn,  i.  ^  Ihni  whioli 
hic'li  rannrrt  Bpiwar. 

1,  ia  tho  owicT,  id  qwod 
ich  liua  strait  opimeitc. 


n  thoio  of  most  froqiicnt 
art,  of  I*«»tiii  derivation  ; 
iimmiity,  quality,  subject, 
l»Iiy  forscholnstic  us«,and 
tho  saino  meaning.    Ety- 
»lo  to  nn  insigjit  into  tho 
1  in  question,  cHiHJcioUy  of 
D  nmrkct-jtloco,  from  tho 
guild  or  company  into  tho 
twern  n  man  who  undcr- 
;kH  to  restore  tho  original 
I  givra  and  takes  tliem  in 
sound,  may  be  illustrated 
lich  the  same  cowry  would 
foring  no},'.'>.    TIuh  uso  of 
case.    The  immediate  06- 
i-orkings  or  mtkings  above 
and  4.    Where  the  (ibject 
ifers  its  own  exiHtence.and 
fi<>a  with   itself,  (feelrt  and 
td  yet  without  confounding 
l)ject,  tho  subj<;ct  witnesses 
;,  or  subject  tliat  becomes 

second  sort  are  the  object, 
jxistence  of  a  subject,  as  in 
ratlicr  than  in  them ;  or,  to 
wo  sulyccta.    In  the  object, 
twn  them  tlie  existence  of  a 
ibjej't,  as  to  its  projwr  cause 
•ontlent  mfjert ;  but  not  •!- 
r  subject  as  anoUier  mind,  is 
«  objects  or  makings  of  the 
ilom  depenils  on  the  varying 
•go-       -,    -..a.     f-  ■   -i     »  •■ 


APPFNniV. 


Jo3 


Add  lollicvi'  diflfTi'iU'c-'  the  iModilVilia  iiilliiriiro  of  dicKrnsiv,  llir  ►^rii.sc 
of  fifilil  iiiiirr  piii'iicularly,  in  foiit^i'ipH'iu'e  of  wlnrhtliiH  n\i\tyft  ulltirlliiiii 
«c,  IK  |MVf<iitc(l  iih  II  Milijiii  out  (1/  Hn.     Willi  the  sensuous  vividiu-H.-i  coii- 
ii.ilid    Willi,   and  which  III   part  coiuilllulrn,  lliis  oiiIuchm  or  oiiiMiiidiirHn, 
roiitniHl  llir  cvcccdiiifj  olicciirity  mid  diimii'SM  in  llii^  coiiccpiioii  of  11  xiili- 
)ict  not  a  mind  ;  and  reflect  too,  that,  to  objects  of  the  first  kind,  wo  can- 
not atfriliiitr  acliml  or  scpHrative  oiitwiirdiicfw;  while,  in  ciiccs  of  lite  ger- 
miil  kind,  \\r  lire,  artcr  a  uliortcr   or  loiiffcr  time,  coinpcilcd  by  tiic  law  of 
iiMHociatioti  I.)  tninsfcr  this  oiuiicsh  from  tlii'  iiij'trrtd  subject  to  the  prcsint 
object.     Lastly,  reflect  that,  in  the  former  instance,  the  object  is  ideiitilii  d 
with  the  subject,  both  positively  by  the  act  of  the   subject,  and  nepitively 
by  lUi.iiisceptibility  of  outiieiw  in  the  object:  and  that  in  the  latter  the  very 
contrary  tnkcH    place;  namely,  instead  of  the  object  being  idcntKied  with 
the  subject,  the  subject  is  taken  U|i  and  confbiinded  in  the  object.     In  the 
ordinary  and  unn-flcr-ting  states,  then-fore,  of  men's  minds,  it  could  not  liu 
oilierwiso,  but  that,  in  the  one  instance,  the  object  must  be  lost,  and  indis- 
tinguishable  in  the  subject;  and  that  in  the  other,   the  subject  is  bwt   and 
forgotten  in  the  object,  to  which  a  necessary  illusion  had  already  IranHfeired 
that  outness,  which,  in  its  ori;.'iii,  and  in  rijfhtof  reason, beli>iii.'H  exi-ln-iive- 
ly  to  the  subject,  /.  f.tlie  a;.'ent  (ih  trim  inferred  from  tin-  object.     l''or  01//- 
iifM  is  but  the  fi-eling  of  ollurnrsa,   (alteriiyl  rendired  intuitive,  or  al'erity 
visually  represented.     Hence,    and  also  becaiis*^  w'l- find  this  niitiiesH  and 
the  objects,  to  which,  tlioiidi  tliey  are,  in  liict,  wdikiiijrs  in  our  own  beliijr, 
we  transfer  it,  independent  ol"  our  will,  and  apjiiireiitly  common  to  otln-r 
iiiiiiils,  we  leainfo  i-onneet  then-with  the  feeling  and  sense  of  nalllii ;  and 
tlie  objective  Incomes  syiioiiyinoiis  first  with  iitirnul,  then  with  nal,  and 
at  length  it  was  eniiiloyed  to  exincss  universal  and  perinaneiit  validity,  fn-o 
troll)  theaccideiitri  and  pariiciilar  con-itittition  of  iiulifiihiiil  intellects  .-  nay, 
when    taken  in  its  lii^'liest  and  absolute  geiise,  as  free  fiorii    the  inherent 
limits,  partial  perspecti\c,  and    refracting   media  of  the   liiiinan   mind    in 
sjicnr,   (iilnlu  Inhu.i  of  Lord    ISacoii,)  as   distiii>ruished   from   mind  in  luh 
irrmre.     In  direct  antithesis  to  these  several  senses  of  the  term,  objective, 
till'  subjective   has  been  used  as  synonymous  with,  first,  inward  ;  second, 
imreal ;  and  third,  that,  flie  cause  and  seat  of  which  are  to  be  referred  ti» 
the  speciid  or  individual  peciiliaiiiy  of  the  pen-ipieiitV,  mind  .orfjans,  or  re- 
lative position.    Of  course,  the  ineuning  of  llic  word  in  any  one  .sentence 
ciiniiot  be  ih/iititch/  ns^ceitained  but  by  aiil  of  tin-   context,  and  will    vary 
with  the  immediate  jiurposes,  and  jirevious  views  and  persuasions  of  tin; 
writer.  Thus,  the  erroist,or  iiltiii-idealisi,aftiriiis  iiil  objects  to  be  sniijectivu  ; 
the   disciple   of  .Malbranche,   or  of  Herki-Iey,   that  the   objective  siib.sisis 
wholly  and   solely  in   the    universal  subject— (Jod.     \  lady,  otherwise  of 
.-oiniil  mind,  was  so  afl'ecti-d  by  the  reported  death  of  her  aliscnt  husband, 

that  eveiy  nijihl  at  the  samc^  1 r  f-he  saw  a  li^rure  at  the  fiiot  of  her  Ited, 

which  she  identified  with  bii;.     and  iiiiiiiitely  diM-rilieil  to  the  by.<taiidei>, 
(liiiiii!;  (he  conliiiiiance  of  tie   vision.     The  husband  retuined,  and  pr.vi- 

l;> 


mi 

i 


if.- 


r 


SIM 


Aini  TO  Brri.F.rTioN. 


.,„,  .n  ,1..  meeting,  wa.  mlvi.o.1  .o  a,.p.'ar  for  tho  fimt  ..mc  a,  tl  •  P-.  n 
.    K..I    nt  .he  |.r.-.-i.o  inHtnnt  tl.ut  th.  spirit  ...r.l  to  apponr,  n,  .1  .n  ih- 

,  i        r   .o    ,H-«k  n...ri  Hcriou.ly.  in  .he  cxiMCtation  .hnt  the  .n.,.r..»..«n 
„    .r  H.-  ^<H  fro...  without  w.ml.l  ....-ot  hnlf  w«y,  nn  it  w.rr  n...l  n>,H-l,  or 

ith.     I^^^  i...«r  from   thohmin.     Mo  follow..!   thn  a.  v.cc  , 

'  .^  ..o.n  -nt  h..  took  hi/poHitio...  the  i...ly  «hri.>k...l  o..t  "My  (i.nl  l.-r., 
r'  Z    a...l»-'rho  Htory  in  nn  ..l.l  on...  and  yon  n.ny  rn..  ,r,  haj^p^y  <• 
nJnllv  'rnt.^'H  Kh.R  L^..r  or  rthnk«,K,nr«X  ncr..r.hnff  to  yo..r  oHto.     I 

Z  S;.u      ita»«Roo.i  inntancoof  tho  force  of  tho  two  wonU    Yo.. 
,     ,  :  I  hol.l  .1...  one  «.r  «  -'.Vd,-.  phcnom-non  the  oth.-r  only  for 
j t.V  .«..l  p.ri.n,m  iHuH.rato  ,h.,  f..rt,  a- 1  have  alnm.ly  .lono  elM..wh..r  o, 
iTrl  ..f  two'  app..antnc..H  neon  in  juxta-po«ition,  the  «no  by  tra  h^ 
1    "l  an.l  the  ..thcr  hy  rrn-rtcl,  li.l.t.     A  l«=li.-v.r   arronhns  to  thn    I. 
:r  w...«e  ai,.,.u.ack.,f  fi.i.hhaHthoon«  trinin«  fa,.lt  ol  «"-«  J-      ' 
vJarof  our  I,.>nl  on.,  .hou«m.l /o«r,  innt-ml  of  ..no  thoUHnnd  cyrldUm- 
ilr...l  an.»  tw.'i.ty,  wonl.l  Htirkl.?  for  tli.i  ohjedivihf  of  both, 
''llw   MaM:.r.   n^ain,  won...  tako  a  .HTero.-t  roa.l  ^- -'- J  J 
wouhl  a^m-.,  with  «8  in  rnllinj?  the  apparition  suh/edtve    an.l  «>":  "'""•^  '' 
r  huHhn...»  olocrtive,  m  far  -m  the  ubi  of  the  latter,  ..n.l  .tn  poH.tu.n   .r/r« 
.    i  1  or..'  .H.tw..r.l  .p,u-...w«H  in  .p.-ntion.     Ih.t  h.,  woul.l  .hff.  r 
S.  us  in  not  i.U>ntifyinK  the   n^cnt  or  pn.per  ca,.8c  ol  the  h.r.n.r-,.  r. 

li^v  ana  .-.•la...  the  cirru.nstanro  fi.r  the  vory  p..rpoTO  «]' yrmrn?    ^'.^ 
.^,?;,r     hi  .•  iv.-     n.th  of  «h..s.s.     r..r  the  la.ly  ..o%  k,th!    l»u   .1  .h.H 
"■'"5,.    •    m  f      al    it  w..uia  at  h.'Ht  h.,  a  H.p-rlU.u..H  proof,  an.l  sup.r- 
'"'     1  1  -v  .. .  - 1.  stH,  &•.-.     I'..r  if  sl.o  *.aw  tho  real  ,.rHis  at  the   Ban..! 

"•'      J.h  t  le  uh  Jt  that  Hto.,.l  l..-twixt  then.,  or  ra.h..r  if  she  .•o..t........l  to 

""    ,^     h.>     £■  ,nh.>  si^'ht  of  th.se,  h..w  Hhoul.l  .he  not  Hce    ..,  real 
r\*''%"'   WlTwas  t.    ...nk.!  the  .litrer.nH-e  iK^w.-en  the  two   «ol.. Is,  or 

h.iHhm.a?  \V    ..t  was  to  .  ."K  ,,r,,,sin;r.p,w..,  whil.;  it  allow.'.l  »r.-a 

i„„.n-.-i..  th.  ''0*; '7  "       ,  7^^  ,     xn.l  v.-t  If.r^t  h.-ar.l  this  n.ory, 

'•''I'i  .;,»,',  ffi  'too.l,  howTver,  a  niehe  hi«he.;,  I  s...p<-.-t,  ...  h.s 
'''■  .  h  ti  a  .  Mo  .iH,,Ul..'s  onrient  Mda,,h,,m-s,)  a.hlu.-.'.l  .t  as  n  s,.nie- 
.00.1  "1''  ''';£""•  "_\  p.././li..f:  fa.-t !  an.l  cl.allenge.1  n.e  to  n.iHWcr.t. 
'^'T.'l'is  t.  w^  .in.a'..o  l,..Hr..sp..enil.lo  for  ...le..ts,  e.h..-a,.on,  a...l 
'^' •'  :.„  sV  r  thm  f  .r  birth.  f..rt..ne,  ami  olln-inl  ra..k.  So  Ht.a..f,vly 
"'"V;  r  1.^11.  n  V.  1  '.  .^^^      suH pe...l,..l  by  a..y  out  ..f  th-  wav  .•o...b...n- 

rKTSr.  .1  wlthi..  the  ..a.-ra...';'.  own  k.u.wle.lr^h-;    '',.>1'  1  .'"e^;: 
Vnt  ill    Biiiniort  of  ir/ios<-.>  >  ectH,  Hta.iilH  thus:  It::!):  l—"-    ^W'; 
^I?lr     V"  1      .    S.  insta,..-.,  i;..i..;.be  o.,,.al  r»/.y  ..f  '1- »'[■:"-' '""' 
',"      vJ/    l.u.li  ate    a  lo-'ie  that  wo.il.l  ."..title  U.o    lofjinan  to  ...le  off  a 
**'  T  ri..i..Uo.kmV>»l"^^<"''l '•'«'•*   I'i^'  little  one.  in  .lownn,rh 
'""■''  i;  ,  ril    mr.hewall  by  .■m..il.-Unht.    Tb  ..{.'H,  that  tal 

'""Tf.   <         .e    .'f.  ........  b..l..ntr  .M  the   sm.rn  class;  a...l  v.s.b  I.-,  yet  no 

''""''•   ....e  "...  r  eharaet..  ..r  nH.Mti.ius,  sha.lows,  an.l  }rh..st.s  ;  ..n.l 

S-£^-'l^- --'''••''"''''  '""^'  '•' '^"""^  th..irprop..r,C/,m.a.««na'. 


(  first  time  at  tlu'  f""!  f>f 
rd  to  npitonr,  niu!  in  tin- 
fht  scnro  nwny  tJm  coiin- 
:lntion  timt  tlio  iiiipn-SHion 
,',  nH  it  wcrr,  nml  n'|M'l,  or 
llo  folldwcil  tlin  odviro  ; 
riiik.doiit,  "My<i«Mltli('ni 
in  iiiny  ••ti<l  it,  hupitily  or 
ccordinff  to  your  tnsto.     I 

«if  tlio  two  wonlx.  You 
»mi'non,  the  otlM-r  only  for 
r(>  alrniuly  <lono  clsf'whiire, 
wwition,  tlm  onn  by  tmiw- 
icvi-r,  aproniins  to  thn  old 
niiiR  fault  of  heiiiR  for  tlio 
f  oiii)  tlioMHniid  tif^lit  liim- 
1/  of  both.* 

Tilt  road  from  citlirr.  IIo 
si/fc/cf/m-,  and  th.-  fifimc  of 
nttpr,  and  its  jiositioii  f.r<ra 
ion.     Hilt  III!  would  diffi-r 

cause  of  tliu  fornirr— i.  e. 

ry  iHiriMiTo  of  proving  tlio 
lady  siiN%  I'lith !  l»"t  if  ll"'* 
ipiTlUiKiiH  proof,  and  supir- 

tlii-  real  prnis  at  tlio  wimo 
or  rather  if  slin  coiitiniicd  to 
'  Hhoiild  siic  not  seo  thn  real 
lintwcrii  the  two  dolids,  or 
-piwii,  whilt!  it  allowed  tri-o 

yet  I  first  h.-nrd  this  Hlory, 
jicvcr  ill  this  laaiirh  of  nn- 
ho  liij?li(r,   I  suspect,  in  his 
fiy.^iM,)  uddiiccfl  it  as  n  siime- 
rchuilenged  me  to  answer  it. 
1  for  talents,   ediieation,  and 
J  olfieinl  rank.     f*o  Htiaiif,vly 
iiy  out  of  the  way  coiiilniia- 
iterenci'S,  when  they  hiijipen 
;nowleil).'e!— 'I'll''  |>ith  ol  this 
s  thus  :  Itrl)  :  <.'=l>  =    fff"; 
|iial  ii>i7>i%  of  thefipirp,a!ul 
itle  Uio    loffieian  to  dine  off  a 
t  his  little  ones  in  downright 
alldle-li^'llt.     'riiiiifTS,  that  fall 
nie  class;  and  visible,  yet  not 
•lis,  sliadoAS,  and  {.'hosts  ;  anil 
ly  their  proper,  C'hrislian  name. 


AJ'I'K.NUIX. 


35:) 


llie  a|)|MU'ilii)ll — with  tin*  Hiihjeet  Im  holding.  'I'lie  shape  beheld  he  would 
Kraiil  to  lie  a  iiuiliin^  in  thu  buholdiir's  own  brain;  but  the  J'luknl,  he 
Would  coiiieiiil,  wit!)  a  Heveral  and  alhir  subject,  an  intrusivi*  Eiiipernuiiieraiy 
01  ji/i/dZ/rr  111  the  saiiu!  teiienieiit  and  work-slitip,  and  working  \>ithtlie 
same  tools  j'lfijxiii,)  as  the  «a/y;i(7,  tiieir  rif;htlid  owner  and  ori|;iiial  oeeii 
pant.  And  verily  1  euiild  say  something  in  iiivotir  of  t'.iiN  theory,  if  only  I 
iiii^'lit  put  my  (>N\ii  interpretation  on  it — havinj<  biMin  huf^ely  pleaseil  with 
the  notion  of  that  fathur  of  oddities,  and  oddest  of  the  liitliers,  old  Tkh- 
Tii.i.iA.N,  who  coii«idei>4  tlieso  suf(f^iUi  mllim,  (that  takes  possession  of  oth- 
er folk'8  kiieheiis,  pantries,  sculleries,  and  water-closets,  cansinf?  a  stid 
li)-do  at  /iM(r/-ipiurters,)  iiii  creatiireit  of  tin;  saiiiu  urder  with  the  'J'unia', 
l.umbrici,  and  Ascarides— 1.  t.  thu  Round,  Tape,  and  Thread-worms. 
Da'iiioneH  laec  sua  corpora  <lilatant  et  cuntrahunt  ut  volunt,  sicut  Lumliricx 
et  (ilia  iiuaJam  iiutda,  ISu  this  as  it  may,  lliu  diircrencu  between  this  last 
class  uf  speculators  and  the  common  run  of  ghost-limciers,  will  scarcely 
enable  us  to  exhibit  any  essential  change  in  the  meaning  of  the  terms. 
Itolli  must  be  d(;seribed  as  asserting  the  ohjeclive  nature  of  the  appearance, 
and  in  liotli  the  term  contains  tiie  sense  uf  real  as  opposed  to  imaginary, 
andof  oi(<iiesf)  no  less  than  of  oMtrness,  thu  ditference  ilk  the  former  be- 
ing only,  that,  in  the  vulgar  belief,  tin;  object  is  outward  in  relation  to  thu 
whole  circli;,  in  IJaxter's,  to  the  centre  only.  Thu  one  places  the  ghost 
uithiMit,  the  other  within,  the  line  ot  circumference. 

I  have  only  to  add,  that  these  dilli'i-ent  shailesof  meaning  tbrm  no  valid 
objection  to  the  revival  and  readoptioii  of  thesi;  correlative  lernis  in  pliys- 
iiilogy*  anil  mental  analytics,  as  (^vpl'essillg  the  two  poles  of  all  coiiscioiis- 
nossi,  inthrir  lie  -it  general  form  and  highi'st  abslraciion.  l''or,  by  the  law 
of  association,  the  stuiie  ineta|)horicnl  changes,  or  shillings  and  ingiaiUngs 
of  thu  primary  sensi;,  must  inr\italily  take  place  in  all  terms  of  greatest 
comprehensiveness  and  simplicity.  Instead  of  subject  and  object,  put 
tlionglit  and  thing.  You  will  llnd  these  liabiu  to  the  same  inconveniences, 
with  the  additional  one  of  having  no  adjectives  or  adverbs,  as  substitutes 
for  objective,  siibji  ctive,  objectively,  siilijeclively.  It  is  snilicient  that  no 
lielerogi;neons  senses  are  coiilbimili  il  nnder  the  same  term,  as  was  the 
case  prior  to  llishop  Uramliall's  controversy  with  llohbes,  who  had  availed 
himself  of  the  (at  that  time,  and  in  llii;  common  usage)  e(]iiivalent  words, 
rompel  and  oblige,  to  coiifbimd  the  Ihiiw^M  of  moral  obligation  with  that 
of  compulsion  ami  jihysical  necessity.  For  the  rest,  the  remedy  must  bo 
provided  by  a  dictionary,  constructed  on  the  one  only  pliilosophical  prin- 
ciple, which,  regarding  words  aa  living  growths,  ofl'sets,  and  organs  of  tlio 

*"  Physiology,"  according  to  present  iisnge,  treats  of  the  laws,  organs, 
liinctions,  &-c.  of  lite  ;  "  I'liysics"  not  so.  Now,  <|iiere  :  The  "tymological 
import  of  the  two  words  being  ilie  same,  is  the  dilfcrenco  in  their  apjilica- 
tion  accidental  and  arbitrary,  or  a  bidile-ii  irony  at  the  assumption  on  whicli 
the  division  is  grounded)'  J'i-ik,  mn.'  vwi,s-,  tmu  Xu;u,  or    luyui  ntfu  <t>wKOi  i,r, 


i% 


ii 


{If 


I 


1* 


'1 


ii: 


r 


350 


AIDS    TO    UKl''LEC'noN. 


natural  ,row.l,  and  acculenta    "7''  '•■''^'^'  rT'  r^  ,,,,  „  L  MliH-  '. 

A  work  whK.1,  executed  lor  any  ou. !'"'«  '  !^;  ?      ^^^1  ^.......ur  an.l  of 

to  the  world,  and  to  U.e  nation  ..self  a  .one  of  nn  m^dmt  .^^^^  ^^^. 

»dtnnatc  u.«/,  l.eyond  the  ,...wcr  of  ^•''••'''  ^  Z"  ,;7,  "  ;,.  u.e  far  dis- 
Mexico  to  ,urcha.c.  The  reahzat.on  "f^^'  ^^  '^^  .^  ^  ,,v,vi.lual  ..-.un- 
tancc;  l.ut.in  the  nu.antnne,  ^ ^T;;^ ^'^^Z^f  ^^^  ...aterials  lor 
potent  to  its  nirtheranee,  to  contr.buto  a  ^""^^ ''';,' ^^^,„  „,  „  ,,„,,  for 
he  future  te.nple-fro.n  a  pohshed  cohnnn  o  a  la.       U^,  1   ^^^^  ^^^^^ 

thcscaiVoUhng;  and  as  they  -'^  ; ''  ^^^  ;V        Spre.edin,  a.ud- 
workmen,  and  temporary  mruct.n•e^  for  1  '*f  "     ;  "     ^  J,i  j,„  f,,^,,  ,„. 

lUit  every  sneiK-e   >%dl.     x  lU  "''  '   ,,„„„.,„.iature  has  fallen  hito 

tonus;  and  mthmbestof  -'-'^  '    f^^'",;;"   ;:,,,,  ,aek  i,.t..  lijrht 

••^--  "'"^  Ti:;:rt!:w  cu"; ;  ^- ^'•'  ^-^^^'''^  ^-^ '--'-'  r" 

a.  so  many  dehn.g  «"'»';  ^j,^.,^  ,„,  „„.i  i.^Hlliuf:,  '  h»v-  -hawn 

,„a  ,t  the  san.e  tunc  ^^^^^!^^ ^__^,,^  ;,  „.o  prhnary  au.l  ,-.,„.■ 
youratlonfon  to  the  '.''  ^  '  *^'  ,,,.,  j,,  ,,.,  t,,l,nical  lanj.M.a,.e  of  phi- 
your  favourite,  I'ersiu.:  (Sat.  m.  11.3.) 

"Tenlen.us  fauees:  tenero  latet  ulcus  m  ore         _^ 
Pulro,  quod  haud  deccat  crustosis  raderc  vcrl.i-.  : 

..«.  ,„  l.Mrd  words  ?     Kidourauion  -,  I'liantitMiiagoria  ; 

llKidcH  -,  uot  to  mentiott  the  .plashing  shoals,  that 

«_ confound  the  lan-uajre  of  the  nation 

With  long-tailed  words  in  osity  aw\  niion; 

„,  livh-  unster  of  swe.'t  and  perfect  I'-nglish,  llookham  Frerc, 
(as  our  great  liv.i>g  mast.       i  „fth,-se,  me 


Ari'K.NUlX. 


357 


oiigh  all  the  vorioils  of  iw 
I  work  wortliy  of  "  »^<'y"' 
hU'.mI  hallow  th.!  Alliiiiic.' '. 
rtoiiUl  yet  l)e  'I  b»-iicra.-ti(.n 
•  iiniiiccliau-  lionour  and  ol 
,  bestow,  or  tlx;  minca  of 

H-hmiii  licH  '»  fl'"  <"'"'  '•'**' 
Mill  every  iiiilivi<lual  <:oiii- 
Itortioii  of  the  i.iatiMialH  for 

liewn  stone,  or  a  i>lank  for 
t  witli  tlieni  s^lieds   for  the 

use.  The  precediiif;  aiial- 
lihution  ;  and  the  tii-st,  he- 
nt  <if  it  w  a  serions  nni"  di- 
licli  it  eoucema  all  men  to 
d,  whioli  it  i«  all  men's  In- 
e  lieaven-(U;Bcrnded,  rri.«U 

a  wisdom,  hut  a«  a  scunce. 
nd  with  tJiese  its  technical 
loniendature  has  fallen  into 
o  brin;:  these  hack  into  U^'ht 
ihish  of  lon^'  deserted  mines 
11(1  handlinf.',  '  hav.-  drawn 
it  is  the  piiinary  and  |ir<i|ier 
D  technical  lanjinaL'e  of  l>hi- 
^i^,  ?_l."r,)iu  ^vhalisall  ap- 
sfiriTd  ? 

ng  hard  words  into  fashion. 
,  1)11  the  grouiul  assigned  hy 

;  ulcus  in  ore 

isis  raderc  verbis !-" 

tlomanion ;  I'lmntiuMiiafioria ; 

!(iii"ii^  mantlv-iiucfn)  i  I'roloM- 

lonV  Ln»'.n-greck-c.ij;lish  Per 

that 

■  the  nation 
and  aiion" 

feet  I'-iifrlish,  llookham  Frere, 
ly.     In  tlie  tiainof  these,  me 
iilives,  look  tam<',  and  claim  a 
r   scats  of  the  second  species, 
td  pifTsaiid  pif/s  withoni  a  lail 


./lu,;lnU  mAonsurhdnjlopicsl-l  sul.mit.  Yon  have  ton,-hed  ihe  vulMcahle 
Imm'I -"lis,  (piihus  siccum  lumen  ahest,"  they  must  ner.ls  he  iln/.  N\  e 
have  Lord  Hacon's  word  for  it.  A  topic  ll.at  reciuiivs  steadfiist  intnitions, 
clear  eonccplions  and  ideas,  as  the  source  and  stihstance  of  hoth,  niid  that 
will  admit  of  no  substitute  for  tlie.se,  in  images,  fictions,  or  factitious  fai-tn, 
must  he  dnj  as  tlu!  broad-awako  of  sight  and  day -light,  and  desperately 
barr(;n  of  all  that  interest  which  a  busy  yet  sensual  age  n.Miuiivs  and  finds 
in  the  "uda  somnla,"  and  moist  moonshine  of  an  ej.ieurean  jihilosopliy. 
For  you,  however,  and  for  those  who,  like  you.  are  not  so  satisfied  with 
the  j.resent  doctrines,  but  that  you  would  fain  try  "another  and  an  elder 
lore,"  (aiid  such  there  are,  I  know,  and  ihat  the  number  is  on  the  increase,) 
(  hazard  this  assuran(!e,— That  let  «liat  will  come  of  the  terms,  yet  wiili- 
ont  the  Indiis  conveyed  in  these  terms,  tiicre  can  be  no  .self-knowledge  ; 
and  without  this,  no  knowledge  of  any  kind.  l*"or  the  fragmentary  re- 
collections and  recognitions  of  empiricism*  usurping  tlii!  name  of  exjieri 
cnce,  can  amount  to  opinion  only,  and  that  alone  is  knowledge  which  is  at 
once  real  and  systematic— or,  in  one  word,  urfraiuc.  Let  monk  and  pi(  tisl 
pervert  the  precept  into  sickly,  brooding,  and  morbid  introversions  of  con- 
sciousness—you  have  learnt,  that,  even  under  the  wisest  regulations,  tui.nk- 
KNG  can  go  but  haJfwuy  toward  this  knowledge.  To  know  the  icliolc  truth, 
we  must  likewise  act:  and  he  alone  acts,  who  viake.<>—imi\  this  can  no 
man  do,  estranged  fro.n  Natiii".  Learn  to  know  thyself  in  Nature,  that 
thou  mavest  understand  Natore  in  thyself. 

Uut  I  "forget  my.'iBlf.  My  pledge  and  jmrpose  was  to  help  you  over  the 
threshold  into  the  outer  coiu-t ;  and  here  I  stand,  spelling  ih.,'  dim  charac- 
ters inwoven  in  the  veil  of  Isis,  in  the  ri;cesses  of  tlii^  tem|.le. 

I  umst  conclude,  therefore,  if  only  to  begin  again  witlout  too  .-ibnijit  n 

drop,  lest  1  should  remind  you  of  Mr. in  his  Hurv.'y  of  .Middlesex, 

\Nho  having  digressed,  for  some  half  a  score  of  pages,  into  the  heights  of 
cosiiio!.'on\s  the  old  planet  betweiin  Jupiter  and  Mars,  that  wtntof,  and 
split  iii'lo  the  four  new  ones,  besides  the  .smaller  rubbish  forstone  showei-s, 
the  foi-inalion  of  the  galaxy,  and  th(!  other  world-worlds,  on  the  same 
pnnriphs,  and  by  similar  accidents,  supei-seding  the  hjipotlusis  of  a  Crea- 
tor, and  demonstrating  the  superiluity  of  chunk  tithes  and  coiuitiy  par- 
soiis,  takes  up  the  stitch  again  \\\\li—lhd  to  rduni  U)  the  suhjcd  if  duitfr. 

Cod  bless  you  and  your 

AlTcctionatc  Frieiul, 

S.  T.  COLERIiiUF. 


n  et  1/  expivss  tht;  coivlitmis  und(>r  which  K,  (that  is,  a  series  of  Ibrm.s, 
fact.-,  circmnstanccs,  &c.  presented    to  tiie  senses  of  an  individual,)  will 

h, ,|,e    Ivxp.-rience-an.l  we  miglit,  not  imaplly,  .h'ime  the  two  word.s 

iluis:  E-l-^^lv\l»erieuee-,  L   -^z-^Lmpiricl-m. 


«'  '  ..• 


r 


358  Ains   TO    KKKLECTIO.N. 

LETTEU  IV. 

TO  A  Jt'.MDR  SOI'll,   AT  CAMUniDOK. 

Oftkn,  my  dmi-  jouiif,'  frioiul!  often  nnd  hiltcrly,  do  I  rcfjrct  iIh;  stiipiil 
|>n'jii(lic(!  that  iiimiIc  inc  iic;;lt;ct  my  iimtliciimtiral  studies,  at  Jcsiit*.  'J'luri! 
is  stimtlliiiin  to  mt!  tiiifimalicully  attnictive  ami  imagiiuilivt!  in  llm  piMic- 
ration  of  cuivis,  ami  in  ilic  wlioli;  g<!oinitiy  olniotion.  I  wddoni  look  ul 
a  lino  ])ios|)t(t  or  moimlain  landscap*',  or  evuii  at  ujtrand  |ii<'tni<',  without 
aiistracting  the  lines  with  ii  leeling  similar  to  that  with  whieh  1  whoulil 
eontemiilate  the;  graven  or  painted  walls  of  some  tem])lo  or  jwlaec  in  Mid 
Africa— donhtl'nl  whether  it  were  mere  Arnbesiiiie,  or  nndeei|>hen«l  cliu- 
raetcrs  of  an  nnknown  tonpne,  framed  when  the  langnnge  of  men  was 
neanir  to  that  of  natun;— ii  language  of  symhols  and  eorresi)ondence«.  I 
am,  therefore,  far  more  disposed  to  envy,  than  join  in  the  laugh  ngiiinst 
your  fellow-roUegiate,  for  anmsing  himself  in  tlic  geometiical  construction 
of  leaves  and  flowers. 

Since  tlic  ri;ceipt  of  your  last,  I  never  take  a  turn  round  the  garden 
without  diinking  of  his  liillow-lines  nnd  nhell-Iines,  under  the  well-scmnd- 
ing  mimes  of  Ciimiiitls  and  Conchoids  ;  they   have  ns  much  life  uiiil  poe- 
try for  me,  as  tlieir  elder  sisters,  the,  Naids,  Nereids,  and  liuma-drjads.    1 
pray  yon,  present  my  best  respects  to  him,  and  toll  him  that  he  brought  to 
my  recollection  the  glorious  passage  in  IMotinus,  "Shoidd  any  one  inter- 
rogate Nature  how  she;  works   if  graciously  she  vouchsafe  to  answer,  she 
will  say,  it  !)eh.)0ves  tlu^e  to  imilerstand  inc  {or  biikr  and  more  literaUi/,  to 
go  alongwith  im;)  in  silence,  even  as  I  am  silent, and  work  without  wonls;" 
lint  you  have  u  I'lolinus,  and  may  construe  it  for  younMdf. — (EnnentI  3. 1. 
8.  e.  ;J.)  attending   partictdarly  to  the  comparison  of  the  i>roecss  pursued 
by  Nature,  with  that  of  the   geometrician.    And  now  for  your  questions 
respecting  the  moral  influence  of  W.'s  minor  poems.    Of  course, this  will 
be   greatly  modified  by  the  character  of  the  recij)ient    But  that  in  the 
majority  of  instances  it  lias  been   most  salutary,  I  caimot  for  n  moment 
doubt.    Jint  it  i.s  another  ipiestion,  whether  verse  is  the  best  way  of  disci- 
plining the  mind  to  that  spiritual  alchemy,  which  conmnmicates  a  rteriing 
\alue  to  real  or  apparent  trifles,  by  using  them  as  moral  diagrams,  as  your 
friend  uses  the  oak  luid  fig-leaves  as  geometrical  ones.    To  have  formed 
the  habit  of  looking  at  every  thing,  not  for  what  it  is  relative  to  the  jnir- 
poses  and  iissociations  of  men  in  general,  but  for  the  truths  which  it  is  suit- 
ed to  rejiresent — to  contemplate  objects  lus  words  and  pn-gnant  symbols — 
the  advantagi's  of  this  my  dear  D.,  are  so  many,  and  so  important,  so  em- 
inently calculated  to  excite  and  evolve  the  power  of  sound  and  connected 
reasoning,  of  distinct  and  clear  conception,  and  of  genial  feeling,  that  there 
are  few  of  W.'s  lin<'st   passages — and  who,  of  living  ]toelf!,  i^aii  lay  claim 
ID  half  the  number: — that  1  repeat  so  often,  as  that  hoiuely  "luulruin, 


r 


APPKNIMX. 


3;.!) 


IDGK. 

rly,  do  I  rc'jjrct  iIh;  slniiid 
.  studies,  at  JcMif.   'J'Im'I'i! 

iiiiaj,'iimtivi!  in  l\w.  fi*iUi:- 
lotioii.  1  Middoiii  louk  ut 
il  ugrmid  pictiin',  without 
lut  with    wliicli  1  nIioiiIiI 

t(>iii])lo  or  jmlacu  in  Mid 
|iie,  or  tnidfei|ihen'd  cliu- 
le  Imigimgu  of  men  was 
i  and  corresjMHidcncoH.  I 
join  in  tliu  lutigii  iigiiinMt 
i  guonietiical  construction 

a  turn  round  the  garden 
les,  under  the  wdl-sound- 
nve  ns  much  hf'e  (uul  j)oc- 
idn,  and  Hunia-dryads.    1 
oil  liini  tliat  he  hroughtto 
IS,  "Slioidd  any  one  intcr- 
vouchsufe  to  answer,  she 
biiltr  and  more  lileraUjf,  to 
,and  work  without  wonls;" 
i)r  yourself. — (Ennead  3. 1. 
in  of  th(!  iiroecss  pursuetl 
id  now  for  your  questions 
jems.    Of  course,  tliis  will 
rerij)icnt    But  that  in  the 
ry,  I  cannot  for  a  moment 
se  is  the  best  way  of  disci- 
:h  conmiunicatcs  a  rterling 
as  moral  diagrams,  as  your 
;al  ones.    To  liave  formed 
liat  it  is  relative  to  tho  jnir- 
rtho  truths  which  it  is  suit- 
ds  and  pn-giiant  symbols — 
y,  and  so  important,  so  em- 
■er  of  sound  and  connected 
I  of  genial  feeling,  that  there 
living  ]io('tf!,  (!aii  lay  claim 
i  that  liuiuely  iiuulruin, 


O  reader !  had  you  in  your  miml 

Sueli  stores  nB  silent  tliougiit  can  bring  ; 
O  gentle  readcir !  you  would  find 

A  tule  in  every  thing. 

Von  dill  not  know  my  revered  friend  and  patron  ;  or  mfher,  you  do 
know  the  man,  and  mourn  his  loss,  from  tlic  ehanicter  I  have*  lately  given 
of  him.  The  following  Bupiwseil  (hologue  actually  took  place,  in  a.  con- 
versation witli  him  ;  and  as  in  i)arl,  an  illustmtion  of  what  I  have  n:.-eady 
sitid,  and  in  part  as  text  and  introduction  to  much  I  would  wish  to  say,  1 
entreat  you  to  rmd  it  with  patience,  spite  of  tlio  triviality  of  the  subject, 
and  mock-heroic  of  the  title. 

SUBSTANCr.  OF  A  niAI.OGUE,  WITH  A  COMMENTART  OS  THE  SAME. 

^   I  never  found  yet,  an  inkstand  that  I  was  salisfied  with. 

It.  What  would  you  have  an  inkstand  to  be  ?  What  qualities  and  pro- 
p(>rtie8  would  you  wish  to  have  cond)ined  in  an  inkstand  ?  Reflect!  Con- 
Hult  your  past  experience ;  taking  care,  however,  not  to  desire  things  de- 
monstnd)ly,orself-«!vidently  incompatible  with  eacli  other;  and  the  union 
of  these  tlreiilmtln  will  be  your  vital  of  an  inkstand.  A  frienil,  perhajis, 
suggests  some  athlitionid  excellence  that  might  rationally  be  desired,  till  at 
length  the  catidogue  may  Imj  considered  ns  comidete,  when  neither  your- 
self, nor  othiirs  can  think  of  any  desuleratum  not  anticipated  or  jweeluded 
by  some  one  or  more  of  tho  iH)ints  already  enumerated ;  and  the  concc]!- 
lion  of  all  these,  as  realized  in  one  and  tlie  same  artefact,  njay  be  fairly  en- 
titled, tlie 

Ideal  of  an  Inkstand. 

That  the  pen  .«boulil  be  allowed,  without  requiring  any  effort  or  inier- 
ruptivi!  act  of  attention  from  the  writer,  to  dij)  sufficiently  low,  aiul  yet  lie 
prevented,  without  injuring  its  nib,  from  <lipping  too  low,  or  taking  up  too 
nnich  ink  :  That  the  inkstand  should  he  of  such  materials  a.s  not  to  decom- 
pose the  ink,  or  occiLsion  aileposition  or  discoloration  of  its  specific  ingredi- 
ents, as,  from  what  cause  I  know  not,  is  the  fault  of  the  black  Wedgewood- 
ware  inkstands  ;  that  it  should  be  so  constructed,  that  on  being  oveiturned 
the  ink  carmot  escape  ;  and  so  protecte<I,  or  made  of  such  stufi;  that  in 
cas(!  of  a  blow  or  fiill  from  any  common  height,  the  inkstand  itdclf  will 
not  be  broken  ;— that  from  both  thes(!  qimliti(;s,  luid  from  its  shape,  it  may 
be  safely  and  commodiously  travelled  with,  and  jmcked  up  with  books, 
linen,  or  whatever  else  is  likely  to  form  the  contents  of  the  portmanteau, 
or  travelling  trunk  ;— that  it  sliouki  stand  steadily  and  commodiously,  and 
be  of  jis  pleasing  a  shape  and  api)earance  as  is  compatible   with  its   morn 

*(n  the  Rtli  Number  of  the  Friend,  a.-i  hr.-.l  cireulalcil  by  the  post.  I 
dare  assert,  that  it  is  worthy  of  preservation,  and  will  send  a  transcrii»t  in 
my  next. 


'fell 


I'i 


r 


1 

I   . 


t 


300 


A  IPS    TO    llEl-LECTION. 


„„,„MtMiit  usrs:--mul  lastly,  tlmn^l.  of  minor  r.<Kanl,  nn.l  noii-oss.onti:i,, 
tlial  ii  Im-  raiml.!.-  of  in.-lii.iin!,'  <>iI»t  inii.l(!ni<'iils  or  rn.iuis.il.s,  nlways,  or 
(..•ra^ioimllv.  .onnr.t.'.l  with  tin-  nrl  of  wriliiifr,  as  i..'ii-l<nin",  whJ.ih,  At.-. 
witi.ont  any  ti.l.litioi.  to  tin-  w/.-  nn.l  w.ifil.t  otl..;r>viso d.siruhlo,  un.l  with- 
out .ictriiiii'iit  to  its  more  inii)oilniit  and  proper  aiivaiitn(;rs. 

Now,  (.■oMtiiiii.-.l  15.)  thai  wc  Imv."  an  u.le.i.iatc  notion  of  what  is  to  ho 
wi^hcl,  l.t  lis  try  what  is  to  h.-  .lon.>!  An.l  my  frinul  n.-tiially  s.icr.-.>.l.-.l 
in  .onstrurtinii  an  inkstand,  in  wliirli,  dnrinj?  tlu-  twlve  yrars  that  havo 
olaoM-d  sin.'.,  this  .-onvrrsation,  alas!  [  niijrht  almost  sny,  suu-o  his  dcatli, 
1  iiavc  ii.vor  hr.n  ahle,  tiioiif:h  I  have  put  my  wits  on  the  Ptiotcii,  to  ,!..- 
to.-t  anv  thinf?  wanting  that  an  inkstand  c-onld  Im  niti.mally  dosircd  to  pos- 
sess;  or  oven  to  inm-ine  any  addition,  detraction,  or  i-hanp.',  for  us.^  or 
ai.p.-aran.M.,  tliat  1  roiild  drsin",  without  involvinj;  a  rontradiction. 

IIfhe'  (mothinks  1  hoar  the  reader  .■xciaiin)  ller.i'.s  n  meditation  on  a 
hroomstiek  with  a  vengeance !     Now,  in  liio  fiM  place,  1  am,  and  I  do  nc.t 
care  who  knows  it,  no  enemy  to  nieilitations  on  hroomsticks ;  and  thoiiirh 
Hovl.>  ha.l  heen  tlie  real  author  of  the   article  so  wajfjri^lily  I'»»«^'l  "ff*""^ 
liisonpoorl-advUcrkley;  and  thon.iih  that  >roo,l   man  had  written  it  in 
pmyc  iroo.1  earnest,  1  am  not  certain  thatlu!  would  not  have  lieeii  enipl..y- 
iufi  his  time  as  cicditahly  to  himseli;  an.l  as  proliuihly  for  n  laipo  class  of 
read.M-s,  ns  the  witty  d.'an  was   while  composin,!?  th.-  Drapi.^r's   L.'ttf-rH, 
Ih.iugh  the  muses  forhid  that  I  sho.il.l   say  the  same  of  Mary  f'.ioke's  I'.- 
tition,   Hamilton's  llawn,  or  even  the  rhyniiniir  coiTesi.on.lenco   with  Dr. 
Sh.Ti.lan.     In  hiizanlinfr  this  coniission,  Iiow.-v.t,  I  he-  leave  to  jait  m  « 
jn-ovided  uluw/s,  that  the  sai.l  M.-.litati..n  on  broomstick,  ..r  aliwl  quulibd 
/jiiWcw  fitrina,  shall  ho  as  truly  a  me.litation  ns  the  hroomstick  is  v.«rily  a 
hroomstick— an.l  that  the  name  he  not  a  misnomer  of  vanity,  or  han.hi- 
lenlly  lahell.'d  on  a  mere  compound  ol"  liraiii-dnhhle  and    jirinter's   ink. 
[.'or  meditation,  I  pr.-sum.-,  is  that  a.-t  of  th.-  min.l,  hy  which  it  s.u-ks  irillmi 
..ill.er  the   hiw  of  th.!    phenom.^na,  which  it   ha.l  .•onteinplat.Ml    with.>iit, 
lmedll"t>»  snnillfai,)  or  scml.lances,  symhols,  an.l  analogi.'s,  coiT.'sponsiv, 
I.,  ih..  same,  (mainulh,  itl,!c„.)     At  all  .vvnts,  iheivtoiv,  it  iini.li.-s  llmikinfr, 
.,,,,1  „.„ds  to  mak.'  th.-  na.h'r  lh!nk;  an.l  whatev.-r  .lo.'s  this,  .Iocs  what  in 
th.'  present  ovcr-ex.-iie.l  stat.;  of  society  is  most  wante.l,  thoi.fth  perhaps 
|,.ast    .hsiic.l.     IL'tween  the   Ihinlditfc  of  a  Jliu-vey  or  (iuarl.s,  an.l   the 
thinking  ..f  a  Ha.M.n  or  a  F.'n.'lon,   many  aiv  the   dc-n-es  of  .lillerenc.', 
nnd  many  the  ditlVrenccs  in  d.frr.'e  of  .l.pth  aii.lorifrinaliiy ;  but  not  such 
as  to  fill   iil»  th.'  chaj=m  in  ^-'nn-c  h.twecn  thinking  an.l  no-thinkiiifr,  or  to 
',,'. n.ler  the  .V.s.'iiminatioii  dillieult  for  a  man  of  ordinary  im(U'i>landing, 
n.,t  un.h'r  th.'   sam.;*  .'.intagion  ..f  vanity  as  the  writer.     Besi.les,  there 

'"^erilv.  t.>  nsk,  what  m.>an.-th  this?  is  no  Il.-irnlean  lahour.  Ami  the 
,va.l.-r  languish.'s  im.l.T  the  same  vain  glory  as  Ins  anth..r,  an.l  hath  laid 
iri.-a.l  on  the  oil...-  kn.'..  ,.f  « hophale.  if  1...  can  mistake  the  t  nn  ^  -  ca- 
lll's  of  in.-..-itance  forth.-  consul.stantial  wonls  winch  th.night  l«-g.-tteth 
and  ir.icth  forih  in."~N(>  T.  lirmcii,  MSS.  - 


it^t. 


'1 


r 


■f,'ni(l,  anil  nnii-os3onti:ii, 
I  or  rn(|uif<il<'s,  iilways,  or 
(IK  jit'ii-kriifts  wiiJl'is,  \r. 
rwiso  clcsiriilihj,  uiid  willi- 
KlvanUigoB. 

i«  mttion  of  wliat  ia  to  \w 
frifiHl  nctually  siicrccdod 
lir  twelve  years  that  have: 
most  say,  fineo  liis  death, 
wits  oil  tlie  Ptretcli,  to  (h>- 
I  i-.itioiially  (iesired  to  ])oh- 
ion,  or  chaiifte,  for  U8e   or 
ig  a  rontradietioii. 
Here's  n  meditation  on  a 
tt  place,  1  nnj,  and  I  do  not 
I  liroomstioks ;  and  thoniih 

0  wajrjrisihly  passed  ott"  for 
lod   man  had   written  it  in 
iiiil  not  have  been  eniploy- 
ofitalily  for  n  Inrfre  rlnsH  of 
in,!,'   the  Drapier's    LetterH, 
same  of  Mnry  f'ookci's  I'e- 
;  coiT<'S]iond('neo    witli  Dr. 
rer,   1  lie<r  leave  to  ]»nt  in  « 
Iroonistiek,  or  nlhul  (luiilibet 
,ti  the  liroomstirk  is  verily  a 
lonier  of  vanity,  or  frnndii- 
-drilihle  and   printer's   ink. 
ml,  by  whieh  it  scuiks  wllhiii 
had  eoiitemiilated    without, 
md  anaiojfies,  roiTes])onsivo 
[leri'fore,  it  implii-s  lltinktnf^, 
ever  does  this,  does  what  in 
St  wanted,  tlioiiirli  perhaps 
larvey  or  (iuarh  s,  ami   thn 
■  ilio    def:rees  of  diflernnoe, 
md  orifriiialiiy ;  but  not  sncli 
iking  and  no-thinking,  or  to 

1  of  ordinarj-  nnderstiuiding, 
the  writer.     Besides,  tliero 

llerenlean  labour.  Andtlio 
;is  bis  author,  and  hath  laid 
e  ean  mistake  the  thin  voea- 
iils  whieh  tbonghl  i)egettetb 


APPEffDIX.  961 

urn  sJmllows  for  the  full  grown,  that  nro  the  innxlnjnni  of  wife  depth  f<)r 
tht>  younglinpH.  There  ore  tmths,  qnite  common-place  to  yon  and  me,  that 
li)r  the  nninstructed  many  would  be  new  and  full  of  wonder,  aa  the  com- 
mon day  light  to  the  Lapland  ehild  at  the  re-asocnsiou  of  its  second  einn- 
iner.  'I'hanks  and  honour  in  tlic  highest  to  those  stars  of  the  firat  magni- 
tude thai  shoot  their  bennis  downwani,  and  while  in  their  proper  fonn 
they  stir  and  invirtunte  the  sphere  next  below  them,  and  natures  pre-a»- 
Hiniiloted  to  their  influence,  yet  call  forth  likcwia.,,  each  atter  its  own  norm 
or  model,  whatever  is  best  in  whatever  ia  susceptible  to  each,  even  in  the 
lowest.  But,  excepting  these,  I  confess  Uiat  I  seldom  look  at  Harvey's 
Meditations  or  Quarles'  Emblems,*  without  feeling  that  I  would  rather 
l»e  the  author  of  those  books— of  the  innocent  pleosure,  the  purifying  emo- 
tions, and  genial  awakenings  of  the  humanity  through  the  whole  man, 
which  those  books  have  given  to  thousands  and  tens  of  thousands— timn 
»hine  the  brightest  in  the  constellation  of  fame  among  the  heroes  and  Dii 
minorea  of  literature.  But  I  have  a  better  excuse,  and  if  not  a  better,  yet 
ft  less  general  motive,  for  this  solemn  trifling,  as  it  will  seem,  and  one  that 
will,  I  trust,  rescue  my  ideal  of  an  inkstand  from  being  doomed  to  the 
same  slut's  comer  with  the  de  fribua  CapeUis,  or  de  vmbrd  asint,  by  virtue 
of  the  process  which  it  exemplifies ;  though  I  should  not  quarrel  with  the 
allotment,  if  its  risible  merits  allowed  it  to  keep  company  with  the  ideal 
immortalized  by  Rabelais  in  his  disquisition  inquisitory  De  Rebus  optime 
(ilistergentibus. 

Dared  I  mention  the  name  of  my  Idealizer,  a  name  dear  to  science,  and 
ennsecratcd  by  discoveries  of  far  extending  utility,  it  would  at  least  give  a 
Innpjapkictd  interest  to  this  trifling  anecdote,  and  perhaps  entitle  me  to 
rlaiin  for  it  a  yet  higher,  as  a  trait  in  mimimis,  characteristic  of  a  class  of 
|K)werfid  and  most  iK-neficent  intellects.  For  to  the  same  process  of  thought 
we  owe  whatever  instnnncnts  of  power  have  been  Iwstowcd  on  mankind 
by  science  and  genius ;  anil  only  such  deserve  the  nome  of  inventiona  or 
ilispovcries.  But  even  in  those,  which  chance  mny  seem  to  claim,  "^a 
Aowiim  ohvenisse  videantur  potius  quam  homo  venire  in  ea"— which  como 
to  us  ratlicr  than  we  to  them— this  process  will  most  often  be  found  as  the 
indispensable  antecedent  of  the  discovery— as  the  comUtion,  without  which 
the  suggesting  accident  would  have  whispered  to  deaf  ears,  unnoticed ; 

*A  fidl  collection,  a  Bibliotheca  Specialis,  of  the  books  of  emblems  and 
s)  iiiljols,  of  all  sects  and  jiarties,  moral,  theological,  or  political,  including 
iliose  ui  the  Centennaries  and  Jubilee  volumes,  published  by  the  Jesuit 
and  other  religious  orders,  is  a  desideratum  in  our  library  literature  tliat 
would  well  employ  the  talents  of  our  ingenious  masters  in  wood  engra- 
ving, etching,  and  lithography,  under  the  superintendence  of  a  I)il)din,and 
not  unwoitliy  of  royal  and  noble  patronage,  or  the  attention  of  a  Long- 
man and  his  compeers.  Singly  or  jointly  undertaken,  it  woidd  do  honour 
to  those  princely  merchants  in  the  service  of  the  muses.  What  stores 
niijrht  not  a  Soiithey  contribute  as  notes  or  interspersed  prefaces '  I  could 
tlreani  away  an  hour  on  the  subject. 

4G 


I 


ti 


•1  i 


P 


'  T'  ^ 

lit 


r 


;]G 


AID'    TO    nCkl.RlTION'- 


wi. 1  wall,   noticed  for  .lu-ir  -    "V;;;-;^^    '  '^,lw.,  .as  pre... ; 

I,..  ;,.e  ,a,al  cl.n.a.t....  ,n  tl.o  '-''l''''"  ^    /  ,^'    't,t^.,  tl.un  th.  trnU  of  u 

l,.„.i„.u,s  worm.     h.   t  u    lar  -'^^^"  ,,,  ,„  ,„„,,,  ,„o  rmuW.o.i-an.l 

ollen  not  w)  mud.,  1ml;    '^'  .'>."  .    •      ^,„„.  a,„i  previous  IuiImi 

tl.e  invention  U  to  be  sought  l..r  m  ^-^^^^^^,,,^u^  \br  r<.,>in,/u,u 
,,•  ,.,  observer's  ,uuu\.  I  eannot  '  "'^^^  '  J',,,,  ,,•,,  .tinu.lab.lu.V 
f.,„.  two  .tiu.ulu.  of  ,,i.e  <nr,  -'''"^^^/^^  •,',,,,....  To  how  n.a- 
„j  U.e  lungs,  a  yet  nu.re  nn,».rtant  '»'»'',»,,,•  ,,„  ,,1  .n  a  boilin, 
,.y  n.yviaas  ..f  in.livi.lnals  Im.l  not  the  r   «    u       aU  ^^    ^^  .^     ^^^^^  , 

J«,.  ..en  ';^;;f--;'r::;eri;;:ul  ;^- was\o  he  wishe.. 

W!W   reserved  lor   a  mmd  ui."  f„llilinei.t— for  nn   «n»w</  eye 

Knew  .vhat  was  wanted  m  -'' ^  "^  ,  ;.,;""1"  ,,,   ,nned  fro.n  with 
.vhich    .neditatiou  had   ";'»'''\  ^■'"''' ^  '  '    ;'   11^^.,  ,„,,  give,  with   tl.e 

cnestionin,,*  a^ul   the  oU,er  ';'''';--',;       „  ,-.h  ha..d«,   fro... 
Mauiuis  of  Worcester  to    sec  m.d   h^c   M^  „,,^„  ,„„ 

,1,0  ahe.-„ation  of  eNpans.on  '^"'»  ;"  "^J;/;  Jj,,  ,,,.:,uc.d  h...it  «..!> 
of  VuU-an  and  all  his  Cyclops  :  a  l^-^^'^^;^^,  „„,„e  it.  For  the 
,vhere  nat.tre  could  supply  !- '^  ;;;:^  j;;  ^i  saw  ftecat.c  it  Hougl.t, 
genial  spir.t,  that  saw  what  it  had  I  u-n  se  fc  g  ^.^ff,,,,„^,,  „,  behold  tl.e 
-  it  reserved  u-'- ^!«  ^^  .^  the^ito.n.n-t  of  .-iencc  in  no. 
fntme  s/eam-f, *•«"«,  tli«  1«'''«'  ^^""  ,        ,     ^yhen  the  bodily  organ, 

gone  forth  to  st.hdue.  and  ftum««.  e  ^^  V^^    ^^  ^,^„,,  ,„ 

L«dyi.>g  itself  ou  some  l"^-'-  '^"^ '    ^ '    "is    Imt  Nature  not  «eldo.n 

L«ndthe..noh...nren,„nd.o.,.w^ 

Reason :  and  reason  is  her  hemp; ."'  ^^^  ^^^ 

!'::rf.:tir2;?cr;^»'Ki«.a-«-u,.,  .he„». 

mind. 


r 


„a.lc  by  <1»">I>  ""  "  ^'"^'' 
l\,  tht!   I'irlli  <>C  i'"'  "'''  " 
1.     A  DniiH'l  was  prewiit ; 
Islia/./iir  iiiiplit  »'avt'  8'rii"-l> 

import  tl.im  tlu!  trmh.lu 

iiuloc.l,  r.f  lli.iHo  tusaiTl.'.! 
1)0  riilliMl  «h«!  rmuWio/i— ""<l 
-while  tlic  I>r««l><T  ««'«<■  "'' 
ing  Mate  ami  previous  Iwl.ii 
If  to  acrouiit  for  r(»/>int/M"« 
r  to  tlic  sptH-ilH-  Ktinuilnl)ilii.V 
joint  pro'ltK't.  Tohownm- 
1,1  tiill  of  tlm  VkI  ill  a  l"''''"S 
a  l.ourly  in  «'>.'»>»•■'  «'"  ''■ 
iiut  was  to  Ui!  wihImmI,  tmd 
Itilinciit— f<>r  nn   anned  e)«' 

nn  cyi!  armeil  from  witli- 
n  glawM's  can  give,  with  tlxi 
7eiTW<icu»i  whic.li  possesses 
1  iu«'lf  as  the  science  of  wise 
„„_it  was  rowi-ved  for  tlu; 
jriven  into  hsH  hands,  from 
(,  power  niifil.iier  than  tiini 

found  its  practicid  hinit  only 
noujih  to  conlinc  it.  For  tlio 
ig,  and  saw  bmtvsc  it  sought, 
;  or  eoflee-iirii,  to  behold  the 
le  Britoinart  of  science  iH  now 

let!     ..- 

atee,   as  it  were,  the  fixture  ol 

u  it  is  that  Nature  not  seUhun 

tliatinoro  than  man  which  is 

ch 

es 

crfccMiff."' 

Par.  Lost. 

\  spirit  or  ftiUow  sonl,  sccnw  to 
1  tliG  present  contempt  of  nil 
irtley,  or  Condillac,  it  were  wf<' 
idtennortwo,  forwhichlhnvp 

nicnt  an.l  serviceable,  1  should 

■  says  our  Vcrulam,  the  seco.ul 

,„/nW;.;«^appUedittotheirf.«.« 

before  done  to  the  Imci  u.  th' 


Afri:N!)iv. 


303 


Wlien  the  bodily  organ,    ■  cty 


snv  that  at  nu.-h  n.on.enls  N.mnr,  m  nno.her  ..i.'jm(  veiled  behind  the  vis- 

.;  ;J^  l.d t  u.  ..hci.s  the  i n.d..e  .juect  hi..,  -' j;--^^;;; 

..eneai.   the  Hulyect  within  us,  and  1-ke  a  helpn-.    '"";-  '  '^  ^^  ^   ^^ 
f..r  us  into  distin.-l  conse.ousue.H  and  conunon  hght.     >N  ho  ''";;"';■' 
,  ,..t  hold  of  son,e  half-renu.mbered  nan.e,  n.isla.d  as  U  were  m  th^^    n  - 

..on,  and  yet  felt  to  be  there  ?     An.l  s ha.  not  -l''--''';;;' ;,  ^  , 

Iru^xl  it  seVn-s  Wm.  to  us,  a.  if  Hon.e  other    u„|u-.re.v.Ml  had  b.  en  cm 
length  )L  -t  nil.  .(,nn»  ,  wW  me  the  objects   last  spoken  ol, 

'"r^'i'""    •"'\:"::,::        .■  ;'"  n^  :U:.  nnn.l)    etmu  .,V.Wa.,hut 
uhich  are  in   the  miHji  >  i,  ^l•  <•  o"   '"  a,,i,i,i.r   fVom    ts 

I     ,,  \  vi>t  I'niiidlv  indelieniti'lli  oi   un   "t- 

i,„i,i,.r,  .,,,1 ,.,«..  ii«..  .■.|.»n.y  .vni-»ii..i,  1  ~  ,  »" 

W  .  m  e  o.  the  true  import  of  uu,j  word  ;  but,  in  this  instance  I  should 
g^  i  as  neither  unprofitable,  nor  devoid  of  nuiona  '"'--';;-•  .^ 
nK  that  the  knowledge  and  reception  of  the  import   here  given,  .us     i., 

:;^;.r  .;:'Viu..e  .l  of  .he  word,  --i -i^';::-:i!::"  t 


reproach  of  contaimng  a  doctrine  so  npngmmt  to  the  l"'^'  '••''"'^Y''  ': 
uX    IS  is  inculcat...!  in  the  following  passage,  among  a  hundred  o  l.ei>, 

tni?;  me  .pose,  in  earlier  and  in  m..re  recent  works,  sent  .rtl.  by 
"J  .i"  -b  isti  uis.  "  Most  ..f  the  men,  who  are  now  al.ve,  or  that  have 
::^Ib,g  t  many  ages,  are  Jews,  Heathens,  or  Mnho.u.n.ms,  stnmg..s. 

' .'  1  „hilo«opl,..rs,-'  who  died  before  the  birth  ol  our  M.v.our       It  is  ban  , 
t  li     "I,  ,  lac    thoHO  souls  in  hell,  whose  worthy  lives  did  teach  u.    ..- 
^        '    .  .      How  .iran«e  to  then  will  sound  the  history  of  Ada,..,  when 
t.ie  on  .aiih.     How  smmK'  ,  rondudcs  bv  eon 

they  shall  siilVer  lor  Inm  they  never  heaid  ol .       Yet  ne     i 


i' 


r 


364 


AIDS    TO    IlKI'IiECTION. 


M 


<lt'iiii)iMf<  till-  iiisdlciicr  of  reason  in  diirin)^  to  doiilil  or  controvert  tin:  vcr 

iiy  of  tlin  tloctrini',  or,  "to  i|n<^BlioM   tJic  juMico  of  tlic  procfctlin};,"  which 

vtrily,  lit)  ftinrs,  thii  wofiil  l(tt  of  "these  grcal  eramjiha  of  virtue  must  con 

firm."    Hut  lit-re  I  Miii-si  hroiik  oil'.  *k      .         .r 

Yours  most  iiirfctioimtcly, 

,  ^.  8.  T.  COLEttlDGK, 

LFTTER  V. 

t    .    <«*    Mi  TO   THE    SAME.  .   » Wl 

Mv  KKAR  D,— Till!   iiliilowipliic  poet,  wlioni  I  quofpil  in  my  Inst,  tnny 
liereund  tln-n;  Imvu  Hirctched  iiis  prorogiitivo  in  ii  war  of  ofl'cncc  on  tlic((«t- 
nrnil  (icHoriHtionH  of  liis  contcnumriirk's.  Hen?  und  there,  though  less  thnn 
Ihc  leant  of  wliat  tli<;  lliitlbons  of  jmrody  and  the  Zanies  of  anonymous 
critiiisni  would  liaM!  us  believe,  ho  'nay  ho  thouglit  to  hetray  a  preferoiire 
of  mean  or  tri\ial  instances  for  grand  morals,  a  caiiiicious  ])rediU'ction  for 
incidents  that  contrast  with  the  »le|>tli  and  novelty  of  the  truths  they  am  to 
exemplify.     Ilnl  still  to  the  principle,  to  the  habit  of  tracing  the  prcsenco 
«)f  the  high  in  the  hunililc,  tlic  mysterious  i)ii  Cabiri,  in  thfi  form  of  tho 
dwarf  Miner,  with  hnnuiinr  and  spade,  and  week-day  apron,  we  must  at- 
trihntu  Wordsworth's  peculiar  power,  his  Imvcniiifr  inlluence  on  the  opin- 
iv  ns,  le<!!ings,  and  pursuits  of  hia  admirers — most  on  the  young  oi  most 
piomise  and  highest  acciuircments ;  and  that,  while  others  arc  roa«l   with 
«lelight,  his  works  are  a  reliffion.     A  case  still   more  in  (lohit  occurs  to  me, 
and  for  the   truth  of  which    I  dare  jiledgo  myself.     Tlie  art  of  printing 
alone  seems  to  have  been  privilegt-d  with  a  Miiierval  birth — to  have  risen 
in  its  zenith  ;  but  next  to  this,  perhaps,  the  rapid  and  almost  instantaneous 
advancement   of  j)ott(;ry  from  the  state  in  which   Mr.  VVedgcwood  found 
the  art,  to  its  demonstrably  highest  practicable  perfection,  ii  the  most  stri- 
king fact  in  the  history  of  modern   improvinnents  achiev.-d  by  individual 
genius.     In  his  early  manhood,  an  obstinate  and  harassiiig  complaint  con- 
fnied  him  to  his  room  for  more  than  two  years  ;  and  to  this  apparent  ca- 
lamity Mr.  Wedgewood  was  wont  to  attribute  his  aftir  unprecedented  suc- 
ceas.    For  awhile,  as  was  naturid,  the  sense  oi    "lUB  losing  the  prime  and 
vigour  of  bis  life  and  tacuhies,preye<l  on  lii?  muid  incessantly— aggravated, 
no  doubt,  by  the  thought  of  what  he  should  have  been  doing  this  hour  and 
this,  had  he  not  been  thus  severely  visited.    Then,  what  he  shouhl  like  to 
take  in  band  ;  and  laBtly,  what  it  vvas  desirable  to  do,  and  how  far  it  might 
bo  done,  till   trenentlizing  more  and  more,  the  mind  began  to  feed  it.  the 
thoughts,  which,  at  their  tii>t  ev  >lution,  ^in  their  larva  state,  may  1  say  ?) 
had  preyed  on    he  mind.     Wo  imagine  tlu;  pn\scnce  of  what  we  desire  in 
the  very  act  of  regretting  its  absence,  ntiy,  in  order  to  regnjt  it  tin'  more, 
livi-ly  ;  biu  while,  with  a  strange  wilfulness,  we  lue  tJius  engenderinj;  grief 
on  grief,  >.'  Uire  lUidtea  •.;«<;  of  the  prod'u-t  to  cheat  ub  into  comfort  and  ex- 
ertion.   Tiio  I'jsilive  eljapings,  though  hut  of  the  fancy,  will  sooner  or  la- 


oy. 


APPENDIX. 


3G5 


iiiihl  nr  controvert  llu;  vcr 
of  tlic  iiroittMliii};,"  which 
ravipka  of  virtue  mutt  con 

f, 

S.  T.  COLEIUDOE, 


1 1  qiiotpil  in  my  Inft,  tiiny 
ft  wnrof  ofl'cncf!  on  tlicgt!- 
iind  tlicn>,  though  less  thnii 

thi!  Znni«'S  of  nnnnyniouit 
uglit  to  hetray  n  prefernipe 
.  cuii/icioiis  ])retlilt'rtion  for 
Ity  of  tht!  triitlis  tliey  am  to 
bit  of  triicing  tlie  presenco 

Cubiri,  in  the  fomi  of  tlio 
:»'k-dny  npron,  we  must  nt- 
lin^  influence  on  the  opin- 
Kwt  on  the  young  oi  most 
rt  hil<'  others  arc  rend  with 
more  in  (mint  occurs  to  inc, 
yself.  Tlie  urt  of  printing 
inervnl  birth — to  have  risen 
id  and  uhnost  iimlantanrous 
ich   Mr.  VVedgcwood  foinid 

perfection,  it  the  niowt  irtri- 
ents  aciiiev'.-d  liy  individual 
id  huruHtii'iig  conipiaint  con- 
fs  ;  and  to  this  ajiparent  ca- 
liis  after  unprecedented  snc- 

"lus  losing  the  prime  and 
uid  incessantly — aggravated, 
ivcbcen  doing  this  hour  and 
'hen,  wliat  he  should  like  to 

to  do,  and  how  far  it  (night 

mind  began  to  feed  '•:.  ctic 
eir  larva  state,  niiiy  1  say  ?) 
[isonce  of  what  we  <lesire  in 
.  order  to  regret  it  lh»'  !nore 
e  aie  thus  engenderinj;  grief 
lieat  ub  into  comfort  iuid  cx- 

the  fancy,  will  sooner  or  la- 


ter dinjilaco  the  mere  knowlidge  of  the  negative.  All  activity  is  In  itself 
pieaxuro  ;  and  according  to  the  nature,  powers,  and  previous  haliiiM  of  the 
wiffercr,  the  activity  of  the  fancy  will  call  the  other  faculties  of  the  soul 
into  action.  The  self-conteiniilative  power  becomes  meilitntive.  an<l  tlin 
mind  begins  to  play  tJici  geometrician  with  its  own  thoughts — nbstra<'ting 
from  them  the  accidental  and  individual,  till  a  new  and  unfailing  source  of 
employment,  the  best  and  surest  nrjmilhi-  of  solitary  jiain,  is  opened  out 
in  tlie  habit  cf  seeking  tho  jirineiple  and  ultimate  nini  in  the  most  imp<;r- 
fect  prcMliictions  of  art,  in  llie  least  attractive  products  of  nature  ;  of  hu- 
holding  the  ]M>s8ible  in  the  real ;  of  detecting  the  essential  fonn  in  the  in- 
tentional ;  above  all,  in  the  collation  and  constructive  imagining  of  the  out- 
ward slmjMJs  and  material  forces  that  shall  liest  exi)ress  the  r'ssential  form, 
in  its  coincidence  with  the  idea,  or  n.-ali/.e  most  aderpiately  that  power, 
which  is  one  with  its  correspondent  knowledge,  as  the  revealing  body  with 
its  indwelling  sold. 

Anotlier  motive  will  present  it.«elf,  and  one  tliat  comes  nearer  home,  and 
is  of  liiorc  g«  :<eral  ajjplication,  if  we  reflect  on  the  habit  here  recommen- 
ded, as  a  sfHircc  of  support  and  consolation  in  circumstances  under  which 
we  might  otherwise  sink  back  on  ourselves,  and  for  want  of  collo<piy  with 
our  tliouglits — with  the  objects  and  presentations  of  tho  inner  sense — lie 
listening  to  the  fretful  licking  of  our  sensations.  A  resoiircj;  of  costless 
value  has  that  man  who  iias  brought  himself  to  a  liahit  of  measuring  the 
ol>jectii  around  him  by  their  intenih.-d  or  (Missiblc  ends,  and  the  proportion 
in  which  tJiis  end  is  realized  in  each.  It  is  the  neglect  of  thus  ediicatuig 
tho  senses,  of  thus  discipthiing,  and  in  the  proi)er  and  primitive  sens*;  of 
the  word,  informtng,  the  fancy,  that  distinguishes  at  first  sight  tho  ruder 
Stat*-"  of  society.  Kv«ry  mechanic  tool,  the  commonest  and  most  iiidia- 
|M-nsable  implements  of  ngricuUiire,  might  remind  one  of  tlie  school-lioy's 
second  stage  in  metrical  composition,  in  which  his  exercise  is  to  contain 
seTue,  blithe  is  allowed  to  eke  out  the  scanning  by  the  intt-riwsition,  hero 
ond  tliere,  of  an  equal  quantity  of  nonsense.  And  even  in  the  existing 
height  of  national  civilization,  how  many  individuals  may  there  not  be 
found,  for  whoso  senses  the  non-essential  so  pre]H)nderates,  that  though 
they  may  have  lived  the  greater  part  of  their  lives  in  the  country,  yet  with 
.some  exceptions  for  the  products  of  their  own  flower  and  kitchen  garden, 
all  tlie  names  in  the  index  to  Withcring's  Botany,  arc  suju-rseded  for 
ihein  by  the  one  nam'*,  a  icecd !  •'  It  is  only  a  tcred!"  And  if  this  indif- 
ference stopt  here,  and  this  particular  ignorance  were  n'gurdeil  as  the 
disease,  it  would  be  sitrkly  to  complain  of  it.  But  it  is  as  a  system  that  it 
excites  regret — it  is  that,  except  only  the  pot-herbs  of  lucre,  and  the  bar- 
'cii  double  flowers  of  vanity,  tl.  ir  own  noblest  fliculties,  both  of  thought 
and  action,  am  hut  weeds — in  wliich,  should  sickness  or  misfortuiU!  wreck 
them  on  tlie  desert  island  of  their  own  mind,  they  would  either  not  think 
of  seeking,  ur  Iw  ignorant  how  to  find,  nouiishmcnt  or  medicine.    As  it 


;Jt 


:)()(> 


AIDS    TO    llKl-I.KC     l»)>f- 


si-l 


11 


A  Hitli'iiitir  tini'..«l  <»i  II. Ill',"'  ,,r,.v,.lvi:uvc  to.itiwl.m 

»■ ' 1  i.yi-r •■.  -;-  "■">'  '^''rr;,  :.'•.  I ,  i,, -.>■ ..> 

„.„^ ,,,  ,„,  „,,H,.rv...l  ,l...t  v...y  '^";'      ••^";      ;• .,,  ,,„„e«.  nerve. !     Af- 

,„„.,«,  UowanlH,  »''"'-'^''''"^; ;  ;^,,  V  :  ,w      e,  .Ll  (•l.elte..l.«.i.,  nvaltho 

,„,n..Ho  tl.e  portion  ol    "   '    '    ''  ^J^       i,.  „  degree   beloW  .Ureet  pm... 

„.,  .,is.res....,ly  a.lVe,i.iK  the  -'l;;^";-'  "^^^^^^..^  i,to  the  ordi..«ry 

;,„.,  „.,.s  leuvi.i,  the  nervous  sy>t  o  >^^      ^  •„.  „  ,,„t.,,,,., 

,,n,vision,  U...I  n''  o.ie  ol  t...  «^^""  '"■,,  „„i,i„.,  „,ul  initatinf,'  p.mn  of  sa.al 
veil  as  wo...leriully,  .■o..Htr..etcd  ^-^^  '[  ^,,^,„  ...^i,,  u.e  f.vi..« 
.hWh  hy  aeeide..t^or  ii— «  ^ ^!^  '  .1,  „f 'eoutlng  the  intrn- 
■,„„ale  to  Hcerele  from  .t- '•«"  "'''""''.';„.,„  ^,,,,1  so,  with  the  irregu- 
.ive  Hnhsu..u.e.  A...I  is  .U-ot,  -  .nay  ^  '"  "  ,^^.^;  ^..,,^ ,  We,  too. 
„„,ues  a.,.l  ...u=ve,n.ess  ol  ';-"}--  ^^H;^  ,„,,.,,„  „,,  .ithh.  on,- 

Tn:"r;:::rLi;t;;::r^^^  -^" 

in  n.en  whose  L-euinsa...  l''''^'"''' "'''  '',,"!,,  i  .inks,  while  it  f-els,... 
:•  densely  watehlul  o  |';;  •-';;'^,^"  ,  /S'ttbcli..,  ;  above  all,  where 
order  to  ..iide.-slan.l,  an.   then  to  ^""  '  •        sinuiltaiieonsly,  and  yt- 

sfverallv,  while  m  niei.  o    eipi,. ,  aiui  p<     •  '  ,■    ,  ,)„.  ,.,„.rjries  ol  al- 

who'ei. -suits  a.-e  objee.ive  and  ^^'"^}':±'^'^"^^,,,l  all  .I.Ta.t..H-"t8 
;;;.;„'„,.,  abs..ae,ioi.,  as  '';•:'-'-•;:;  -^:;';r id  see,.,  to  be'  exenipli- 
,„•  ,,,,ysl..s  a..d  pbysioloi:  ,  ll '' ;, ,  >    .     ,i,ly  of  a  deelh.e  ;  and    ...  .;">•  ;" 
,•„„  .     Sbakspeaiv,  d.ed  at  .^^       <l  P>  >      ...vinatnrelv  old;  and   Md- 

l.is  sonne.s  he  speaks  ol  r]f\;l  -^^j  ,,  1, ,  ,,  ,„i,,ebes  uhieh  ended  n. 
.,„,  who  sutVend  hoin  '"  •■'  '^^  '  ^'fr  e  f.om  pni..,  or  the  a.,t.e.pat.o.| 
bbndness,  insiimntes  ,bj.,  h^   v..     n .  ^       r^  ,  J,,,  ..^^^  i,^,,,,.„  general, 


AI'ITNUIX. 


;](i: 


,  VVintor  imlii«»tiy  •■«  l''e 
trivaiicfH  for  nminn<r  n*', 
in.tl,,  wl.i<li  tl"'  triniilly 
i)W  or  (•(iiiiiHii-<"t<"- 
,u/n(^n'»K  tl  tnilli  l>y  HOin<! 
,  Uruvcly  (?iive  iloutiwIiiM 
H  of  tin-  conciniil"'v«"  "'"' 
r ;  but  yet,  li<!  iiiiiHt   W'y' 
mis  of  umisiml  virtue  iiiuJ 
ik  or  rfstless  iitrviT* !     Af- 
lility  of  til"   Ji-Miiirk,  I  rc- 
iifr,  the  Lonvcrrtt!  iiiiiHt  Imi 
Wmuisch,  silmUsiii'arcs,  Ka- 
J,y  ilioiisjiiicls  ;  and  tlio  bk- 
aiKlCliLltfiiluini,  rival  tho 

I, howovir,  1  liavf  olU'ti  iv- 
loltom  of  iiiy  friiiiil's  ••oii- 
(Irgire  bolow  <Uri-il  pain, 
liliriWnij;  the  aniniul  spirits, 
vo  to  pass  into  the  ordiimry 
King  imsilivis,  is*  a  liot-hf.l 
11  huail  or  liuiut,  have  bcuu 

■riii^'  this  m<  a  provitlcntial 
lat  wi!  arc  most  benignly,  "=• 
;amliiTitatinf,'pminofsaiul 

]  Ui<!  slii'll,  in'-il''^  ••''<'  '"'"« 
ujeana  of  coatlnf?  the  intrii- 
,v,  cvi'.i  so,  with  the  irrcfju- 
iii  our  own  case  ?  We,  loo, 
ul  materials  are  within  onr- 
]jy  ,1  law   eommon  to  all 

nvv,  that  it  is  ehielly  verifi-.l 
\\S  guhjntivi:  W'lwrv  th<>  niimi 
in.'s,  thinks,  while  it  f'els,in 
Kit  feclin-  ;  above  all,  where 
,ion,  simulmiieously,  an'i  yet 
,s  .lescrve.Uv  e<|ual  eelebrity, 
..nmndinc  the  <'nerjries  ol  al- 
|„.,„;„ies,an.lall<hT'""'"'"!'' 
would  seem  t.i  be  exeu.i.li- 
nf  a  derline  :  miil    in  one  ol 
,l,.ivi.mturelyold;  and   M.l- 
,  li'.iulaelies  wUieli  ende.l    m 
from  priin,  or  the  aiitieipation 
„|  i.Hilmii/cs  have,  »i  general, 

health. 


nninial  hfe,  we  nru    i,wa|mbl.,  of  attendinu  |br  any  eontuumnre  to  an  ob 
the  p  Its  ..f  whiel.  are  indis.in,uisbabl,.  from  eae h  o.m.t,  or  to  a  .e 
[J  wbe  e  the  sueeessive  link,  are   only  numeneallv  dill-nnt.     Nay     ho 
,;.   broken    and    initatin,,  (a.,    for  mstane..,  ,!,.■ /mWio.M    no.n.  o,  ,bo 

in  /of  a  lake  on  its  border,  eompared  sutb  .be    s.-ll  ..I  .be  .ea  on 
1  I   evening,)  the  more  .p-i.-kly  do.,  it  exhaust  our  power  o    notinu,    .. 

'   loo,b-a.  hi-,  where  .he  H.llerin,  is  .tot  extre ,  o.len  hnds  its  spee 

..   enre  in  the  silent  ,..llow;  and  gradually  destroys  onr  a,  e n  to  it^U 

,    .   we-.ing  ..H  f.on.  a..e,ldin«  to  any  .hi...'  else.     Imoui  the  smne  eause, 

,         a \y  pa.ie...  li.-.e.,H  to  bis  moans,  .ill  be  for-.ts  the  pan.  tha,  .h^ 

nnl  then  .  The  attention  attenuates,  as  its  sphere  eon.rae.s      IhU  th-s 
:         n.oapoin.,  .be.e.be  pe.>o.i's  own  s.a.e  of  fed..,,,  or  .u.y 

.lieularsetofbodilysensations,nretliedi,re,objM.t.' slender  tb.ead 

In    narrower  and  narrower  eireles  round  ,ts  sonree    and   ee.ilre. 

;  r  l...^'tll  i.,  n  ebry.alis,  a  dormitory  within  wbieli  the  s, ler  un- 

lres«rs  himself  in  bis  sleep,  soon  to  eome  forth  .pnlr  n  unr  arnlun. 
"ii     the  sli,d,ter  rises  of  snli;.i..,S.i.e.-esuspensa 

,;     .  low  d  by  Ion,  i.iterv.ils  of  ease.     Hut  where  , ...subdued  eauses 

.   .  .J   vateh  to  renew  the  pain,   that  thus  foives  our  attention  ni 
..,.,,.v..ro.  the        'J        '  ,^ ;.,.,„„„    „„.    .„..,...u.ny  of  the  oh.jeet  that  in 

;i:  '  :.^  i  "   a.^  nau.n.l  impatienee  of  vaeaney.     We  ea.inot  peHiaps 

.  ;    ..       .en.ion  ;  our  feelings  will   s.ill  fon..  the  man.  snbjeet  of ■ 

:  ;^b  L  s,.....'thiug  is  .dready  gai 1,  i.;  inst^-ad  o,  attend....  to  our 

T2^,u<  webegi..to//m.A-of.he.i..     »...  i.i   order  to  this,  we  must   .e- 

.  b'e  e  tbo„l.,s-..r  the  na.no  »«.«.«m  will  soon  sink  them  down 

i-..ll'      \ndin  onler  to  ,s..st«in  the  aet  of  r.^lleeta..!  .m  our 

r :;;;:.  :^bii;:;  ;;:,r:a..d  ...ore , .p...- td  .eneraii.e  t 

nC  ;' m:o;.n,..x  of  Na,u.v  is  at  work  n,r  ..s  ...  all  our  taeul.ies  and  h.i 
,,i,s  the  assoeiate,  reprodnetive,  romparativ.^  an.loombina.ory. 

:rr;«;^,:r?r. 'i'.:  zl,  »„  c. ,  i.  .u.  r-™. 

voiir  nfTcetionaic  g  q,   COLEIUDGE. 


ti 


'I 


mMiB 


MMMOi 


..(      r-  ,-.1   vJ-'-'t^. 


I,     !     i   1: 


Lv 


Hi^ 


APPENDIX 

Ti>  riir, 
STATESMAN'S   MANUAL, 

rONTAININU 

t'OMMENTH  AND  E8SAYH. 


I.  in  '!'. /- . 


[A.l 

Is  tliiri  i\nc  of  \\w  word   "siiU'irii'ncy,"  I  |iir-(.-n))t)oso  on  tlic  pnrt  of  the 
iTjiilci'  or   hearer,   ii  liiimlile  iiiitl  dneilo  flatc  of  iniiiil,  aiitl  aliove   all  tin? 
prnetico  of  itrayt'i')  i>f<  tl"<"  iieeesvary  comlilioii  «tf  Hiieli  a  Htate,  ami  the  liest 
if  not  th(!  only  ineaii.s  of  hecomiiiR.fi/iwc  to  our  own  liearts.    ( 'hrisiianity 
is  esperially  ditVereiieeil  from   nil  othiT  relijrions  hy  ln'in>?  pjowuM  on 
/iif/*  which  all  men  alike  havn  tho  means  of  asrertniniiif;— the  name  means, 
with  eijnal  faeility,  and   xvhieh   in>  man  ean  ascertain  for  another.     Eacli 
person  niimt  lio  licrciii  querist  and  respondent  to  himself;  Am  I  sick,  nnd 
tlierctori!  need  a  physician  ?--.\ in  I  in  spiritual  flavory,  and  llierrforo  neo»l 
aransomnr? — Have  I  fiivon  u  pledge,  which  must  Imj  redeemed,  and  which 
I  cannot  redeem  Ity  my  own  resources? — Am  I  (d  one  with  (iod,nnd  is  my 
will  eonceutric  with  that  holy  power,  which  is  iit  once  the  constitutive;  will 
ami  the  supreme  reason  of  the  imiverso  ? — If  not,  nnist  I  not  l<c  mad  if  I 
do  not  wek,  and  ii\iseral)le  if  1  do  not  disrovcr  anil  emhmce,  the  means 
of  iil-onc-mnil  >     To  collect,  to  weigh,  nnil  to  aj»preciato   historical  jiroofa 
and  prewntiptionsis  not  et|ually  within  the  means  and  oj)portunities  of  eve- 
ry man  alike.  'I'lio  teniimoiiy  of  hooka  of  history  is  one   of  the  strong  nnd 
stately  pillars  of  the  church  of  Christ;  hut  it   k  not  t\w  foumlntmn  ;  nor 
can  it  without  loss  of  essential    faith  he  mistaken   or  suhstituted   for  tho 
foundation.    There  is  a  sect,  which,  in    its  scornful  jirido  of  antipathy  to 
mjinUrks,  (that  is,  to  all  those  doctrines  of  Ilio  pure  and  intuitive  rmson, 
which  transcend  tin;  understanding,  and  can  never  ho  eoiiteni|ilaied  hy  it, 
hut  thro\igh  a  false  uiiil  falsifying    jiersprctive,)  aflects  to  condenm  all  in- 
ward ami  preliminary  experience,  us  enthusiastic  delusion  or  fanatic  coii- 

47 


It 


w 


■^l-i 


371) 


A  ins     TO    UEFLF.CTIOX. 


tiifrion.  Ili;-torio  pvidonrr,  nn  tlic  otlior  Imiul,  llicsi'  men  trrnf,  as  llic  Jcwh 
ol"'ol(l  Iivatcd  tlic  Iira/iii  .scriM'Ht,  wliifli  was  tlic  relic  and  (  vidciice  ol'tlie 
miiuclcs  worl.cd  liy  Moses  in  lli<-  wildiTiiess.  Tliey  tiiiiuMl  it  into  an  idol : 
and  then  foii!  Ili  zckiali  (who  clave  to  tlie  1-ord,  and  did  lifrlit  in  liie  sight 
(if  the  Lord,  so  ihat  alhr  liini  vas  none  like  liiin,  anions  all  the  kin^s  o( 
.liidali,  nor  any  that  were  before  him)  not  only  '  removed  the  high  plac's, 
and  hrake  the  iniag«s,  anil  cnt  down  the  groves;'  Imt  likewise  l.rake  in 
pieces  the  Uka/.kn  Sr.lU'i;>T  that  Moses  iiad  made:  /./•  the  ihUdrui  of  h 
md  did  burn  inn  use  to  il. 

To  |iri'clnde  an  error  so  iiernicioiis,  1  re(|ue>t  tiiat  to  the  wiltiil  negleci 
of  those  ontward  ministrations  of  the  word  which  all  Knglisiimeii  hav.' 
the  privilegi-  of  attending,  the  reader   will  add  the  setting  at  nought  like 

wise  of  those  inward  m< s  of  giaco,  without  wliicii  the  language  of  the 

Hcri|>tures,  in  the  most  fuithlid  translation  ni\d  in  the  purest  and  plainest 
Knglish,  nnist  ncvertlielesa  continue  to  bca  <leiul  language  :  a  sun-dial  by 
Minunlight. 

(BO 

Not   withont  groat  hesitation  should  I  express  n  stisiucion  roncrrning 
the    genuineness  of  anij,  the  least  imimiiant  passage  in  the  New  Testu- 
uient,  nnli'ss  I  could  adduce  the  most  omdusiv..-  evidence  fnnn  the  earli- 
(.st   maiuiscripts  and  conunentators,  in  sujijiort  of  its  interi)olalion  :  well 
kno^^ing  that  such  |H'nnission  has  already  ojiened  n  door  to  the  most  fenr- 
ful  liceiis<>.     It  is  indeed,  in    its  coiiseciuences,  no  less  than  lui    assumed 
right  of  picking  and  chusing  our  religion  out  of  the  Scri|)tin-es.    Most  as- 
suredly 1  would  never  hazard  a  suggestion  of  this  kind  in  any  instance  in 
which  the  retention  or  the  omission  of  the  words  could  make  the  slightest 
dilfercnce  with  regard  to  fact,  mirach',  or  precc])t.     Htill  hiss  would  J  start 
the  iiiiestioii,  where  the  hyi>otliesis  of  their  interpolation  could  he  wn'sted 
to  the  discountenancing  of  any  article   of  doctrine  concerning  which  dis- 
sension existed  :  no,  not  though  the  douht  or  dishelief  of  the  doctrine  had 
been  confined  to  those,  whose  faith  few  but  themselves  would  honour  with 
the  name  of  Christianity;  however  reluctant  we  might  be,  both  from  the 
conilesies  of  social  life  and  the  nobler  charities  of  humility,  to  witliHold 
front  the  persons  themselves  the  title  of  Christians, 

But  as  there  is  nothing  in  v.  40  of  Matthew,  c.  xii.  which  would  fall  with- 
in Uiis  general  rule,  1  dare  permit  myself  to  proiiosc  the  (|uery,  whether 
there  does  not  exist  internal  evidence  of  its  being  a  gloss  of  some  unlearn- 
ed, though  pious,  christian  of  the  first  century,  which  had  slipt  into  the 
text  ?  The  following  are  my  reasons.  I.  It  is  nt  all  events  a  connnent  on 
the  words  of  our  Savic.m-,  and  no  part  of  his  speech.  U.  It  interrupts  the 
course  luul  breaks  down  the  .jut  and  ai)plicalion  of  our  l.onl's  argument, 
as  addresced  to  men,  who,  from  their  unwillingness  to  sacriti.-e  their  vam 
iraditions,  gainful  hy|)ocrisy,  and  pride   both  of  heart  and  of  dcameanor, 


lOX. 

licsi'  nipn  trnnf,  as  lliu  Jcvvh 
ic  rt'lic  and  i  vidciu^c  (il'tlie 
riicj  tiiiiiod  it  into  un  idol: 
,1,  and  did  rijrlit  in  liic  siglit 
lini,  iinioii^I  all  i\u'.  kin^s  o( 
'  itniovfd  llio  liij;li  places, 
vcs;'  lint  likcwifsr  liruke  in 
nadi' :  fur  llw  tliiliinn  of  Is- 

St  tliat  to  lliii  wiiliil  iicftlt'ci 
uliicli  all  I'.nfilisliincn  have 
I  the  sfllinj;  at  noiij:lit  like 
wliicli  tlif  lanfinajjo  of  the 
I  in  tlio  purest  and  plainest 
(id  language  :  a  sun-dial  by 


OSS  n  sus])ieion  ronrerniuf; 
passage,  in  llio  New  'I'esta- 
<i\i!  C!videnr(!  froni  the  eaili- 
irt  of  its  iiiteri)olalion  :  well 
•lied  a  door  to  the  most  fenr- 
s,  no  less  than  an    assumed 
of  the  Seriptnres.     Most  ns- 
'  this  kind  in  any  instanrc  in 
rtrds  eonid  make  the  slightest 
'ept.    Still  less  would  J  start 
ilrrpt)lation  eould  he  wn^sted 
)(trinn  coneerning  which  di!«- 
dishelief  of  the  doctrine  had 
hcmselvcs  would  honour  with 
:  we  might  he,  both  from  the 
ities  of  humility,  to  witlil\«ld 
istions. 

,  c,  xii.  which  would  fiill  with- 
I  propose  the  ipiery,  whether 
heing  a  gloss  of  souk;  unlearn- 
ury,  which  had  slipt  into  the 
,  is  at  all  events  a  connnent  on 
s  speech.  U.  It  interrupts  the, 
lion  of  our  Lord's  argunirnt, 
lingiiess  to  sacritice  their  vain 
il  of  heart  and  of  dcameaiior, 


Al'I'I^NDlX. 


371 


d.'inand.Ml  a  miracle  for  the  conflrmaiioii  of  moral  truths  that  must  have 
|,„me  wltnes-s  t<.  th.'ir  own  divinity  in   the   consciences  of  all    who   ha.l 
„..t  rendered  themselves  conscience-proof.  :J.  The  text  strictly  taken  is  ir- 
,econcil.-al)le  with   the  fact  as  it   is  ailerwards  related,  and  as  it  is  iinivcr- 
vally  acce])ted.     I  at  l.'ast  reeieinher  no  culculation  of  time,  according  to 
which  the  interspace  fr..m  Friday  evening  to  the  earliest  .lawn  of  Hini.lay 
morning,  co.dd  he  repres.intc.l  as  three   days  and //,/•(<;  n!t;hls.     As  ihre.; 
,lm,s  our  Saviour,  himself  speaks  of  it  (Jolin  ii.  !!»,)  and  so  it  w..iild  he  .le- 
scViImmI  ill  coiitMK.n  language  as  well  as  acconling  to  the  use  ol  the  Jews; 
hut  I  can  find  no  other   part  vf  Scripture  which  authorizes  the  phrase  ol 
three  mfrhls.     This  gloss  is  not  fouii.l   either  in  the  repetition  of  the  eir- 
...unstauces   hy  Matthew  himself  (xvi.  4,)  nor   in   Mark,  (vim.  li,)  nor  ill 
I  uke  (xii  5l-)-^I'"-l<'''  !'»'•'■'"■'""  'l"t''  indeclniost  strikingly  confirm  my 
secotld  reason,  drawn  from  the   purpose  of  our  Saviour's  argument:  lor 
,he  allusion   to  the  prophelJonas  is  omitted  altogether,   and  the   reh.sal 
therefor.!  r.-sts  on  the  d.'pravity  of  the  aindicants,  a,,  prove.l  by  the  wan- 
t.nuiess  ..f  theappli.-ation  itself.    All  signs  must  hav.-  been  us.'less  to  such 
men  as  long  .us  the  great  sign  of  the  times,  tli.-  call  to  .•.■peutance,  reiiiaiii- 
ed  without  effect.    4.  The  gloss  corr.-spon.ls  with  th.;  known  ton.  ness  .,1 
the  earli.-r  Jewish  converts,  and  in.le.^d  of  the  christians  m  general  ol  tlu! 
second  eetmirv,  to  hringout  in  .h^lail  a.i.l  into  exact  s.p.are  evx.ry  acconuno- 
.lati.ai  ..f  the  Ol.l  Testnni.'nt,  which  di.^  either  lound  in  the  gospels   o. 
m-ulc  for  themselves.    It  is  too  notorious  into   what  strange  fancies,  (not 
always  at  safe  .listance  from  .langerous  errors)  the  oldest  uninspne.i  wn- 
„.rs  It'  the  christian  .■hureh  wen,  se.luce.l  by  this  passion  ol  transmuting^^ 
without  scriptural  authority,  iii.-idents,  names,  an.l  .-ven  m...re  s.,ui..ls  ..1 
the  llelurw  S.Tiptures  into  evaMgeli.-al  types  an.l  .■orrespoiidencies. 

An  amional  rva.,m  may  perhaps  .)c.-,ur  to  liaise  who  alone  wou  d  bo 
n„alifie.l  to  appreciate  its  for.-e  :  vi/..  t..  bibli.al  scli.,la,^  ia.mhar  with  U.c 
opinions  ami  argunieuts  of  sun.lry  .lectors,  rabhimcal  a.  well  as  clirislmu. 
respecting  the  first  n:ul  second  ehai.ter  ol  Jonah. 

Ileas.maiid  Ueliglou  .11111.  ..i.ly  as  a  two-liil.l  "I'l^i-tion  of  tl.e  satno 
,,...v,.r.     Ib.t  if  we  are  oblige.l  to  distinguish,  w.-  luust  ;'/-".'/;;;P»;;<^-    " 

his  sense  1  allirm,  .hat  Ileason  is  tli..  ki.owle.lge  of  the  h.vsof  t  ..>  VV  .u^ 
,,„,Md..,vd  as  O.K. :  aii.l  as  such  il  is  .•ontra.listingmsh..d  from  tl...  irnde,- 

taialiies  whi.-h  cncerns  itself  eNclusiv.dy  with  the  .,uant.t...s,   .p.al.ties, 

;  .[.ions   of,«W;n,/«r.s.  in   time  a.ul  space.     The   lI.>;nK.Ks.r.M..No, 

:.,,,.,  is  th..  s.i-n..e  ..f  pha.|,o,iiena,  an.l  their  subsump......  u.al..r  dis- 

tincl   kii   Is  and  s..rts,  [:,nu,s  ami   ../'..•-•-)     »H  fun.-.i.ms  supply  th.  ml.. 

:,,  ..onstimt-  the  possihili.y  ..f  Kmtkii:>ck  ;  hut  remain  mere  lo^.d 
Zona.,  except  .is  Hir  as  ,n.Uru.ls  are  given  by  the  senses  .>r  seiK.a  ...us.  1  he 
Rrv/oN,   oitho   other  haiul,  i,.  .he   .cience  of  the  nnmrsal,  having  the 


I 


1i 


'  ( : 


'^ 


I 


m 

ri 

1!  H 

n 
'I 

i 


i' 


.'{72  AIU«  TO   KtrLKCTION. 

i,|,.tiH  of  O.NK.NF.ss  niul  Allness  tw  its  two  elements  or  priiiiaiy  lUctor. 
Ill  the  laufrnngo  uf  the  oltl  hcIiooIs, 

Unity      -»-      Oiiiiifity 

Totality. 


The  IleoKOii  fust  iiiaiiifesta  iuself  in  man  by  the  temkncy  to  the  (•omprc 
heiision  of  uli  us  one.  We  can  n.-iilier  rest  in  an  iiitinite  that  is  not  at  ll.r 
same  time  a  whole,  nor  in  a  whole  that  is  not  inlinile.  Hence  the  imlu- 
ral  Man  is  aUsays  in  a  slate  either  of  ivsislance  or  of  captivity  to  the  iin- 
aersian.lii.K  ami  the  fancy,  which  cannot  represent  totality  without  himt : 
and  hi^  either  loses  the  U.nk  in  the  striving  alter  the  I.nfimtk,  (i.  e.  Athe- 
ism with  or  without  polytheism)  or  the  I.nki.mtk  hi  die  Btrivmg  after  the 
O.NE,  (i.  e.  anthropomorphic  monotheism.) 

The  latioiuil  instinct,  therefore,  taken  absUactetliy  imii  unbalunccil,  .li.l 
in  ilstif,  ('ye  sliall  be  us  gods;  Gen.  iii.  5.)  an.l  ita  consequences,  ;the lusts 
of  the  llesh,  the  eye,  anil  the  un.lerstaiuling,  lus  m  vei-se  the  sixth,)  (orm 
the  original  temptation,  through  which  mmi  fell:  and  in  all  ages  has  con- 
Umied  to  originate  the  san^s  even  from  Adam,  in  whom  we  aU  fell,  to  the 
atheists  who  deilied  the  human  rea-son  hi  the  person  of  a  harlot  duiuigthc 
earlier  period  of  the  rreiich  revolution. 

To  this  tendency,  therefore,  Uf.i.ioio.n,  as  the  eonsi.leration  of  the  Far- 
licular  an.!  Individual  (m  which  respect  it  takes  up  mid  identifies  with 
itself  the  excellenee  of  the  Umlcrslamlinf!;)  but  of  the  Individual,  us  it  ex- 
ists and  has  its  being  in  the  Univereul  (in  which  respect  it  is  one  with  tlio 
pure  Rensoi,,)  to  this  tendency,  I  say,  Ukliuio>  assigns  the  due  limits,  and 
is  the  echo  of  the  'voice  of  the  Lord  God  walking  in  the  garden.'  Heiico 
hi  all  the  ages  and  countries  of  civilization,  Religion  has  been  the  parent 
and  fosterer  of  the  Tine  ArUs  us  of  Poetry,  Music,  Painting,  &c.  the  com- 
mon essence  of  which  consists  in  asunilar  union  of  the  lliiiveieal  and  the 
Indivhhial.  In  this  union,  moreover,  is  contained  the  true  sense  of  tho 
luKAL  L'luler  the  old  Law  tho  altar,  the  curtains,  the  priestly  vestments, 
iuid  wiiatever  else  was  to  represent  the  Bkauty  ok  Holiness,  had  an  ideal 
character:  and  the  Temple  itself  wiw  a  iiiaster-jjiece  of  Ideal  Beauty. 

There  exists  in  the  human  being,  at  least  in  man  fully  developed,  no 
mean  symi)ol  of  Tii-unily,  in  Ueason,  Ueligion,  and  the  Will,  l-'or  each 
„f  ihe,  thie.^  though  a  distinct  n-eiicy,  implies  and  d.Mnaiulsthe  oth.irtwo, 
uiul  los.s  its  own  nature  at  the  moment  that  Ironi  distinction  it  pass(>H  into 
.hvi.ion  or  seiMiution.  'i'h.^  |.erH'ct  tiame  of  a  man  is  the  perfect  haine 
.,1  a  stale  .  and  in  the  hglit   of  this  ulea  we  mubl  read  i'lato's  KtrLULie. 


o\. 


APPENJJIX. 


373 


i 


ciiicnts  or  priiimiy  lUttoi> 


«y 


tlic  taukncy  to  tlio  coiiiprc 
nil  intinite  tliut  ih  not  at  tin' 
t  iiiliuilo.    llciicf!  tin;  nulu- 
x  or  of  captivity  to  llic  iiii- 
L'Kciit  totality  witliout  limit : 

LT    tlu!  I.NFI.MTK,  (i.  C.  AtllC- 

lE  in  ilio   Btiiviiig  after  tliu 

iictcdly  nnd  uubalauced,  iliil 
1  its  (•oiiseciueiiccs,  ;tlie  lusts 
lus  ill  vci-so  tiio  Bixtii,)  fonii 
•11 :  and  in  all  a{(i'8  lm«  oon- 
1,  in  whom  wc  all  fell,  to  tlic 
peraoii  of  a  harlot  during  the 

he  eonsideration  of  the  Pur- 
ukcH  up  and  identifies  with 
t  of  iho  Individual,  as  it  ex- 
rh  rcspeet  it  is  one  with  tlic 
>  asini^ns  the  due  limits,  and 
Iking  in  tlie  giu-den.'  Henec 
Leligion  has  been  the  ])arent 
[usie,  Painting,  &e.  the  foni- 
lion  of  the  llniv(!real  and  the 
tained  the  true  si-iise  of  tlio 
tains,  the  priestly  vestments, 
TY  OK  lIoMSESS,  had  an  ideal 
ir-jiioce  of  Ideal  Beauty. 
:.  in  man  fully  developtil,  no 
DU,  and  the  Will,  l-'or  each 
s  and  demands  the  olhiirtwo, 
Vom  diNtiiirtion  it  pas-icH  into 
if  a  man  i.s  tlio  perfect  liume 
niubl  read  i'hilo's  KtrLBtif. 


l''or,   If  I  jiidpo  rightly,  thi^^  celebrated   work  is  to  ','l'l"'-  History  of  the 
Town  of  AFun-soul,'  what  I'lato  was  to  John  IJiiiiyaii. 

The  conipnlicnsioii,  iiripartiality,  nnd  iiir-Mightednesa  of  Ueason,  (tho 
I,F.iiisi,ATi\  K.  of  our  nature,)  taken  singly  and  exclusively,  bccoriicH  men) 
visionariiie.ss  in  inicUtct,  and  indolence  or  hard-h(!arte(liiess  in  mnnth.  It 
is  tho  science  of  cosmopolitirsm  without  coimtry,  of  iiliilantliropy  witliout 
neighbourliness  or  consiuiguinity,  in  iiliort,of  all  the  impostures  of  that  phi- 
losophy of  the  French  revolution,  which  would  nacrilice  Kacli  to  tin- shad- 
owy idol  of  .\i,L.  For  Jacobinism  is  monstnim  hyhridnm,  maile  up  in  part 
of  despotism,  and  in  Jiart  of  abstract  reiuson  misapplied  to  objects  that  be- 
long entiri.'ly  to  e.xperieiice  and  tho  understanding.  Its  instincts  and  mode 
of  action  are  in  strict  correspondenc<!  with  its  origiti.  In  tdl  i)laces  Jaco- 
binism betrays  its  inixt  pan^ntage  and  nature,  by  ni)piying  to  the  brute  ]>as- 
siona  and  physical  force  of  the  multituile  (that  is,  to  man  as  a  mer(^  ani- 
mal,) in  ortler  to  build  up  govermnent  and  the  frame  of  society  on  natural 
rights  instead  of  social  i)rivileges — on  the  universfits  of  abstract  reason  in- 
stead of  jjositivo  institution;.",  the  lights  of  specifii-  ex|)erienc,e,  and  the 
inodilieations  of  existing  cirrmnstances.  Right,  in  its  most  i)r()per  sense;, 
is  the  creature  of  law  nnd  statute,  and  only  in  the  technical  language  of 
tho  cotirts  has  it  any  suhsfimtial  nnd  indei)endent  sense.  In  morals,  Kiglit 
is  a  word  witliout  meaning  except  as  tho  correlative  of  Duty. 

From  all  tliis  it  follows,  that  Reason  ns  the  science  of  All  as  the  Whole, 
must  be  intcrjienetrated  by  a  Power,  that  ri^presents  the  concentration  of 
All  in  Each — n  Power  that  acts  by  a  contraction  of  universal  truths  into 
individual  duties,  as  the  only  form  in  which  those  truths  ciui  attain  lift;  nnd 
reality.  Now  this  is  Relioion,  which  is  the  Executivk  of  our  nntiire, 
and  on  this  account  tlic  name  of  highest  dignity,  and  the  symbol  of  sove- 
reignty. 

Yet  this  again — yet  even  Religion  itself,  if  ever  in  its  too  exclusive  de- 
votion to  the  specific  and  indivuliud  it  neglects  to  interpose  the  cont(!mpla- 
lion  of  the  universal,  changi!s  its  being  into  Superstition  ;  and  becoming 
more  and  more  earthly  and  servili-,  as  more  and  more  estranged  troin  the 
one  in  all,  goes  wandering  at  length  with  its  pack  of  amulets,  bead-rolls, 
IHjriapts,  fetisclies,  and  the  like  jiedlary,  on  pilgritnages  to  Loretto,  1W(!C,- 
ca,  or  the  temple  of  Juggernaut,  arm  in  arm  with  sensuality  on  one  side 
uiul  self-torture  on  the  other,  followed  by  a  motley  group  of  friars,  pardon- 
ers, faipiirs,  gamcstei-s,  flagellants,  moimtebnnks,  and  harlots. 

Hut  neither  can  reason  or  religion  exist  or  co-exist  as  renson  nnd  n-li- 
gion,  except  as  far  as  they  are  actuated  by  the  Wii.i..  (the  jtlatonic  flmuc,) 
which  is  the  sustaining,  coercive  and  ministerial  power,  tli(!  functions  of 
which  in  iIh;  individual  corri.'spond  to  the  ollicers  of  war  and  police  in  tho. 
ideal  Kepublic  of  I'lato.  In  its  state  of  immaheiicc  (or  indweliiiig)  in  rea- 
son and  ndigion,  the  Wii.i,  appcai-s  iiKliU'crently,  as  wisdom  or  as  love: 
two  names   of  the   same  jiowcr,   tin,'  li)nni'r  more  intelligeniial,  tli«  latter 


t 

I 


ft 
I 


)  I 


*1 


374 


AIDS    TO    H1:K1.1HTU)N. 


'  ) 


1  i 

,    i 

1  \ 


n,.nr  Hi.iiiliial ;  the  lornu'r  in-.n-  frr-iurnt  in  ilio  Ol.l.lho  lattor  m  llu-  N.->v 
•I'cMain.'iit.  Hill  iii'ils  utmost  iilistiiutiou  nii.l  coiiscnient  state  of  ivpro 
l.iiti(.n,  til.' Will  bcroiiirs  satuiiic  |.n.li'  aii<l  rolicllK.iis  self-iriolntry  ill  the 
rrlatini.s  of  tlio  spirit  to  its.'lf,  and  rcni..rsdrss  .l.'six.iisni  relatively  tooth- 
ers ;  the  more  ho|,(!less  iw  the  more  ohtluratc  hy  its  sul.ju^'atK.ii  ol  sensual 
i„ip„l<,.,<_l,y  its  siiiuriority  to  toil  ami  puin  an.l  pleasure;  in  sliort,  hy  llio 
(•,,„f,il  resolv.!  to  liiul  in  itself  alone  the  om;  ahsolute  motive  of  action, 
untler  whieh  all  other  motives  from  within  and  from  without  must  he  ci- 
ther suhordiiiated  or  erusheil. 

This  is  the  eiiaraeter  which  Milton  has  so  ,.hilosophically  as  well  as  sub- 
limely emh...lie.l  in  the  Hutan  of  his  l'aradir:c  Lost.     Alas!  too  often  has 
it  been  fmbodied  in  real  life  !    Too  often  has  it  given  a  dark  and  savage 
.rnuideur  to  the   historic  pn-c!    And  wherever  it  has  appeared,  under 
whatever  circumsUuices  of  time  and  country,  the  same  ingredients  have 
gone  to  its  composition ;  an.l  it  has  been  identifie.l  by  the  same  attrihutcH. 
Hope  ill  which  there  is  no  Chee.fulncss  ;  Stedfastness  within  and  immo- 
vable Resolve,  with  outward  Restlessness  and  whirling  Activity  ;  Violonco 
with  Guile  ;  Temerity  with  Cunning  ;  and  as  the  result  of  all,  Intcrininn- 
l,l..„ess  of  Ohi.-ct  with  perfect  i.idifterence  of  Means;  these  are  the  qnnl- 
iti,-s  that  have  constituted  the  Commanpino  Gk.mus  !  these  are  the  Marks, 
that  have  ehnractcriz.ul  the  Masters  of  Mischief,  the  Liberticides,  an.l  m.gh- 
tv  Hunters  of  Mankin.l,  from  NiMR.mto  Navoi-k.-n.  An.l  trom  inatk-iition 
to  the  possihilitv  of  such  a  character  as  well  as  from  ignorance  of  its  ele- 
ments, evcti  men  of  honest  intentions  too  fre.iucnlly  become  fascinated^ 
Nav,  whole  nations  have  been  so  far  dnp.-d  by  this  want  «.f  msight  and 
,,.ficcti..n  as  to  regnr.l  with  palliative  a.lmiration,  inst.-ad  of  won.ler  an.l 
abh..rrence,  the  Molochs  of  human  iiatuie,  who  are  indebted,  f.>r  the  ar 
lur-rcr  portion  of  their  meteoric  success,  tr.  their  total  want  ot  principle, 
and  who  surpiuss  the  generality  of  their  fellow  creatures  in  c>.ie  act  ot  co.ir- 
„.,„  only,  that  of  daring  to  say  with  their  whole  heart,  'Lv.l  be  thou  my 
trood!'    All  system  s.i  far  is  pow.>r;  an.l  a  mjslemidic  criminal,  se  f-cons.st- 
ent  a«.l  entire  in  wickedness,  who  entrenches  villainy  within  villainy,  and 
baiTi.adoes  crime  by  crime,  has  r.mioved  a  worid  of  obstacles  by  the  mere 
.lecision,  that  he  will  have  no  obstucles,  but  Uioae  ot  toico  and  brut-,  nmt- 

'*"i  have  only  to  ad.l  a  few  sentences,  in  completion  of  this  n..te  on  the 
CoNsc.KNCK.  'and  on  the  Um.ersta.ndino.  The  conscience  is  neither  rea- 
son, religion,  or  will,  hut  an  expa-Unce  (sui  generis)  of  the  coincidence  ol 
the  human  will  with  reason  an.l  religion.  It  might,  perhaps,  he  called  a 
.piribud  scnsalion  ;  but  that  there  lurks  a  coiitr.uiMtion  in  the  terms,  and 
tliat  it  is  often  deceptive  to  giv.=  a  common  or  geii.-rie  name  t.j  iha  ,  which 
being  uni.iue,  can  liavo  no  fair  analogy.  Strictly  sp...k,ng,  therel.iiv,  th., 
conscience  is  neither  a  sensation  or  a  sense;  but  a  t.>tifying  slaf,  liest  de- 
scribed ill  the  wor.ls  of  our  lituifc'y,  as  rut  i-kack  oi   (ion  riiAT  rAs.hUi 

Al-L  L'.>ll)KKSTA>ni.Mi. 


APPENDIX. 


3T6 


01(1,  tlio  Inttor  in  llu-  Nt-w 
>iiscinieiit  state  of  iT|ini 
•llidiis  ^elf-iil')lntry  in  flu; 
■spoiism  ri^liitivcly  tootli- 
its  HuhjiijLfiilioii  of  fifiisuiil 
l)kiisure;  in  slioit,  by  tlio 
IfSdiiitc  iTiotivo  of  uctioii, 
iVoiu  witliont  must  he  ci- 

osopliicnllyas  wi.ll  nssiib- 
,(>st.     Alas !  too  oib;n  has 
friv(<u  a  (lark  and  savage 
•r  it  lias  ni>|)cnr<;(l,  iii»h;r 
tlio  same  ingredients  liavo 
led  by  the  same  ullrihuteH. 
liistiiess  within  and  iinmo- 
aiirling  Aetivity ;  Violence 
le  result  of  all,  liitcnninn- 
Mcans ;  these  arc  the  qnnl- 
Nius  !  these  are  the  Mnrkp, 
tlic  Liherticides,  and  niigh- 
LEON.  And  from  inattention 
s  from  ignorance  of  its  clc- 
(lueiUly  become  fascinated, 
y  this  want  of  insight  and 
lion,  instead  of  Avonder  and 
■ho  are  indebted,  for  the  far 
cir  total  want  of  principle, 
ireaturcsin  one  act  of  cour- 
olc  licart, '  Evil  be  tiiou  my 
emutic  criminal,  self-consist- 
villainy  within  villainy,  and 
rid  of  obstacles  by  the  nsere 
loae  of  force  and  brute  inat- 

[i])letion  of  this  note,  on  the 
he  conscience  is  neither  rea- 
neris)  of  the  coincidence  of 
:  might,  jierhaps,  be  called  a 
itrmllttion  in  the  terms,  and 
generi'-  name  to  Uiat,  whicli 
ietly  s|M  liking,  thereliire,  the 
but  a  teslifyiiig  stale,  liestde- 
EALt  01     (ioii  i'llAT  rASSKin 


Of  tliis  latter  faculty,  considered  in  and  of  itself,  the  peripatetic  niihorism, 
nihil  in  mtellectu  ijuod  mm  prius  in  seiisii,  is  strictly  true,  as  well  as  the 
legal  maxim,  ilu  rebus  lum  aiiiiareiitibus  et  iion  existeiitilius  eadem  est 
ratio.  The  eye  is  not  more  inappropriate  to  sound,  lliun  the  mere  tmder- 
Htamling  to  the  modes  and  hiwn  of  8i)iritnal  existence.  In  this  s<"nse  I 
have  ns(Ml  the  term  ;  and  in  this  sense  1  assert  that  "  the  niiderstandingor 
experiineiital  faculty,  unirradiated  by  the  reason  and  the  s|)irl,  has  no  ap- 
propriate object  but  tli<!  material  world  in  relation  to  our  wordly  interests. 
The  far-sighted  prudence  of  man,  and  the  more  narrow  but  at  the  same 
time  far  less  fallible  cimniiig  of  the  fox,  are  both  no  other  than  a  nobler 
subatUttic  for  salt,  in  onlir  that  the  hog  may  not  putrefy  before  its  destined 
hour!!      I''hienu,  p.  >^0. 

It  must  not,  however,  be  overlooked,  that  this  insulation  of  the  iinde-r- 
suniiling  is  our  own  a'"t  and  deed.  The  man  of  healthful  and  nndiviih^l 
intellect  uses  his  nndei-standing  in  this  state  of  iib.«traction  only  as  a  tool 
or  organ  :  i!ven  us  the  arithmetician  uses  numbers,  that  is,  as  the  means 
not  the  end  of  knowledge.  Our  Hhakespeare  in  agreement  both  with 
truth  and  the  philosophy  ot  iiis  age  names  it  "tli<irniirse  of  reason,"  a.s  an 
instruinentul  faculty  hdoniciiti!;  to  reason  :  inid  Milton  opjioses  the  discursive 
to  tiie  intuitive,  as  the  lower  to  the  higher, 

"Differing  but  in  degree,  in  kind  the  same  !" 

Of  the  discursive  understanding,  whicli  forms  for  itself  general  notioiiH 
and  U'fns  of  classification  for  the  pur|ios(!  of  coiii|)ariiig  and  arrang- 
ing pha-noinena,  the  (.'liaracteristic  is  (Mearmss  willioui  Depth.  It  eon- 
templates  the  unity  of  things  in  tlieir  limits  only,  and  is  eonsecpicnt- 
ly  a  k'lowledge  of  supin-lieics  without  substance.  So  much  so.  indeed, 
that  it  entangles  itself  in  eonlratlii'tioiis  in  the  vi'ry  eflort  of  eoiu|)rcliend- 
ing  the  ilea  of  substance.  The  coinpl(!tiiig  jiower  which  unites  clearness 
with  depth,  tlie  plenitude  of  the  sense  with  the  coinprehensibility  of  the 
uiiilerstanding,  is  the  imaoination,  impregnated  with  which  the  under- 
standing itself  becomes  intuitive,  and  a  living  power.  The  kkaso.n,  (not 
the  abstract  reason,  not  the  rea.son  as  the  mere  orf^an  of  science,  or  as  the 
faculty  of  scientific  principles  and  schemes  a  jiriori ;  but  reason)  as  the 
integral  spirit  of  the  regenerated  man,  reason  substantiated  and  vital, 'one; 
oidy,  yet  nmnilbld,  overseeing  all,  ami  going  through  all  nnderstimding  ; 
the  breath  of  the  ])ower  of  (iod,  and  a  pure  influence  from  the  glory  of 
the  Almighty ;  which  remaining  in  itself  regem^rateth  all  other  ]iowers, 
and  in  all  ages  entering  into  holy  souls  inaketh  them  friends  of  (Jod  and 
prophets;'  (Wisdom  of  Solomon,  c.  vii.)  the  Rkason,  without  being  either 
the  Sense,  the  U.nderstanoi.no  ortlielMAui.NA'rm.v,  contains  all  lljri'e  with- 
in itself,  even  as  the  mind  contains  its  thoughts,  and  is  present  in  and 
through  them  all ;  or  as  the  exiiression  jicrvades  llie  dilli'ii'iit  features  of 
an  intelligent  countenance.  I'lacli  imlividual  mu.st  bear  witness  of  it  to 
his  own  mind,  even  as  In;  describes  lifi;  and  light :  and  with  the  silence  of 


)t 

11 

'I 


.1: 


fa 


376 


AIDS    TO    nKFI.F.CTION. 


{ 


,    I 


:\ 


li..),t  it  .lnsorilM<8  itself,  niul  (1«  oils  in  us  only  as  for  as  wo  clwoll  in  ii.  It 
.•«nnot  in  strirt  lan-mK-  be  .nil..!  u  faculty,  n.urh  I.sh  a  porsona  iTo,K.r- 
,v,  <.f  any  l.nn.nn  n.inJ !  II.-,  witi-  whom  it  is  i.i<-sent,  cmx  as  little  uppm- 
priatH  it,  whether  totally  o.  hy  partition,  n«  ho  ran  chum  ownershu.  n. 
Iho  J.roalhinf?  uir  or  nmko  an  inrlosur.i  in  the  co,)C  ol  heaven. 

The  ..l.iect  of  the  precediiif,'  discourse  was  to  reconunend  Uio  Rible,  as 
the  end  and  renter  of  our  readii^r  and  me.litation.     I  can  truly  alhrm  of 
.nvseir,  that  n.y  studies  luiveh.;.;n  prolital.lemi.l  avaiUngto  mo  only  so  lar, 
ft«  1  have  end.avore.1  to  use  all  my  other  knowledfjc  us  u  glass  enahlmp  me 
to  revive  n.<.re  li!,'lit  in  a  wi«ler  field  of  vision  from  the  word  of  (Jod.     11 
you  have  aeeomimni.Ml  me  thus  far,  ihoufihtful  reader  !     let  it  not  wcnry 
von  if  I  digress  for  a  few  moments  to  another  hook,  likewise  a  rev.ilation 
of  God-lhe  fneat  hook  of  his  servant  iNature.    That  in  its  ohvious  sense 
and  literal  int.rprelalion  itdrclares  the  heing  and  attributes  of  the  Almigh- 
ty Father,  none  but  the  foul  in  heart  has  ev.-r  dared  gainsay.    IJu;  it  has 
been  the   music  of  gentle  and  pious  minds  in  all  ages,  it  is  the   jioetry  of 
all  human  nalme,  to  read  it  likewise  in  a  figurative  sense, otid to  find  there- 
in correspondencies  and  symbols  of  the  sjtiritual  worlil. 

I  have  at  this  moment   before  me,  in  the  llow.'ry  meadow,  on  which 
my  eye   is  now  reposing,  one  of  its  mo.st   soothing  chai.t.rs,  in  which 
tbeie  is  no  lamenting  word,  no  one  character  of  guilt  or  anguish.    For 
ii.ner  can  1  look  and  meditate  on  the  vegetjible  creation  williout  a  feeling 
similar  to  that  with  which  we  gaze  at  a  beauiiliil  iniiuit  that  has  fed  itself 
a-<leep   at  its  mother's  bosom,  and  smiles  in  i^  •  strange  dream  of  obscure 
vet  happy  seiisilions.    The  sjuue  tender  and  genia,  ,/leasure  takes  posses- 
'sion  of  me,   and  this  ph-asure  is  checked  and  drawn   inward  by  the  like 
aching  melanclu.lv,  by  the  same  w!:ispered  n-n.onstrance,  and  made  r.^st- 
Icssbya  similar  impulse  of  aspiration.    It  seeius^  as  if  tiie  snul  said  to 
hei'sclf :  liom  this  state  hast  thou  Mvn !     Such shoiildst  thou  still  become, 
thy  Self  all  permeable  to  a   holier  power!  thy  Self  at  once  hidden  and 
glorified  by  its  own  transparency,  as   the  accidental  and  dividiious  in  this 
quiet  and  harmonious  object  is  subjected  to  the  life  and  light  of  nature 
which  shines  in  it,  even  as  the  transmitted  [lower,  love  rnd  wisdom,  of 
(^)d  ov(n-  all  fills,  and  shines  through,  nature !    But  what  the  plant  w,  by 
an  act  not   its  own  and  unconsciously— //.«/  nnist  thou  make  thyself  to  be- 
come !  must  by  prayer  and  by  a  watchful  and  unresisting  spirit,  join  at 
least  with  the  preventive  and  assisting  grace  to  make  thyself,  in  that  light 
,.f  conscience  which  iiiflametli  not,  and  with  that  knowledge  which  put- 

feth  not  uj). 

Hut  further.  r:.„\  with  particular  reference  to  that  nndivuled  Reason, 
neither  mn-ely  speculative  or  merely  practical,  but  botli  in  one,  which  I 
have  in  this  annotation  .;ndeavoured  to  contra-<lislingnisli  from  the  Un- 
derstanding, I  seem  to  myself  to  behold  in  the  .piiet  objects,  on  winch  ! 
am  gazing,  more  than  an  arbitrary  illustration,  more  than  a  mere  «imtZf,  tho 


APPR\ni\. 


;J77 


r  ns  wp  (Iwfll  in  H.    It 

IfSH  u  iM'rsonal  proiKT- 

wnt,  Miu  118  little  apin-o- 

■aii  cliiim  owiiersiiiii  in 

of  heaven. 

econuncnd  Uio  Biblf,  ns 
II.    I  can  tiiily  allirni  of 
.ailing  to  mo  only  so  far, 
re  OH  a  (;lmw  enablinf;  iii<! 
m  till)  word  of  (Jotl.    If 
mdcr  !     it't  it  not  wcnry 
ok,  likewise  a  roviilation 
That  in  its  olivious  sense 
ntlribntes of  llie  Alniinli- 
ired  gainsay.    IJii;  it  has 
I  ages,  it  in  the   j)octry  of 
c  sense,  and  to  find  there- 
world. 

rt  iiry  rneailow,  on  which 
liing  ehaptirs,  in  which 
if  guilt  or  anguish.    For 
creation  witliout  a  feeling 
1  iiiliuit  that  hay  fed  itself 
strange  dreain  of  oht^euro 
iiiai  ,/loasure  takes  popses- 
drawn  inward  liy  the  like. 
,'jiistrance,  and  made  r(*t- 
I'uis  as  if  tlie  soul  said  to 
shouldst  thou  still  l)econie, 
'  Self  at  once  hidden  and 
ental  and  dividnotis  in  this 
Ite  life  and  light  of  nature 
nver,  love  rnd  wisdom,  of 
Ihit  wliat  the  plant  is,  by 
ist  thoM  make  thyself  to  he- 
l  unresisting  spirit,  join  at 
I)  make  thyself,  in  that  light 
that  knowledge  wliitdi  puf- 

to  that  undivided  Reason, 
\],  but  both  in  one,  which  I 
ra-dislinguish  from  the  l)n- 
lie  (piiet  objects,  on  which  I 
,  more  than  a  mere  aimiir,  the 


work  of  my  own    Fanny ''■  I  (I'ld  an  awo.  as  if  there  were  lieP'rc  my  eyes 
the  same  I'owcr,  as  that  of  the  HKASON—the  tame  Tower  in  a  lower  dig- 
nity, and  therefore  a   symbol  established  in  llie  truth  of  things.     I  feel  it 
alike,  whether  I  contemplnlea  singletree  or  flower,  or  meditate  on  vege- 
tation thr<iiigliout  the  world,  as  one  of  the  great  organs  of  the  life  of  na- 
ture,    T,o! — with  the  rising  Bun  it  commences  its  outward  life  and  enters 
into  open  eoinmunion  with  all  the  elements,  nt  once  assimilating  them  to 
Itself  and  to  each  ot'..er.     At  the   same  moment  it  strikes  its  roots  ami  int- 
f. .Ids  its  leaves,  iibsorbs  and  respires,  steams  forth   its  cooling  vajiour  and 
(iner  fragraiwe,  and  breathes  n  repairing  sjiirit,  at  once  the  food  and  lone 
of  the  atmosphere,  into  the  atmosphere  that  f-eUs  it.     Lo!— at  the  touch 
of  light   how  it  returns  an  air  akin  to  light,   ami  yet  with  the  same  jddso 
eflectu.ttes  its  own  secret  growth,  still  contracting  to  lix  what  e.xi)aiiding  it 
had  refined.     Lo !— how   upholding  the   ceaseless  plastic  motion  of  the 
parts  in  tho  profonndest  rest  of  the  whole  it  becomes  the  visible  organis- 
miis  of  tho  whole  silin.  or  chmmtary  life  of  nature,  and,  therefore,  in  in- 
corponiting  the  one  extreme  Ixcomes  the  symbol  of  tho  other;  the  nattiral 
syndiol  of  that  higher  lifi;  of  reason,  in  which  tlie  whole  series  (known  to 
IIS  in  our  present  state  of  being)  is  perli!ct<Ml,  in  which,  ther<>fore,  all  the 
snbordinnle  gradalions   recur,  and  are  re-ordained  "m  more  alnimlant  hmi- 
or."    We  had  seen  each  in  its  own  cast,  luid  we  now  recognize  them  all 
as  co-existing  in  the  unity  of  a  higher  form,  the  CrowTi  and  rompleti<m 
of  th(!   Earthly,  and  the  Mediator  of  a  new  and  heavenly  serii>s.    Thus, 
finally,  the  vegetabie  crt^-ition,  in  the  simplicity  and  uniliirmity  of  its  iii- 
kmal  striieture  symboli/ing  the  unity  of  nntur(^  while,  it  represents  the 
onniilbrmity  of  her  delegated  fimetions  in   its  <rlernal  variety  and  mani- 
foldness,  becomes  the  record  and  chronicle  of  her  mmisterial  acts,  and  in- 
chasc'S  the  vast  unfi)ldcd  volume  of  the  earth  with  tho  hieroglyphics  of  her 
history. 

O  !— if  ns  the  jilantto  tho  orient  beam,  W(?  would  but  open  out  our  minds 
to  that  holier  fight,  which   'bting  compared  with  light  is  fiiund  before  if, 
more  beautifiil  than  tiie  sim,  and  above  all  the  order  of  stars,'  (Wisdom  of 
Solomon,  vii.  21),)  ungenial,  aHen,  and  adverse  to  our  very  nature  would  ap- 
pear the  boastfid  wisdom  which,  beginning  in  France,  gradually  tami)ered 
with  th(^  taste  and  literutnre  of  all  the  most  civili/ed  n;itionso<  Christendom, 
seducing  the  miderstanding  fii)m  its  natural  idlegiance,and  therewith  from 
all  its  own  lawful  claims,  titles,  and  [)rivileges.     It  was  jjlnced  as  a  ward  of 
honour  in  till' courts  ofljiith  and  reason  ;  but  it  chose  to  dwell  alone,  and  ba- 
came  an  harlot  by  the  way-side.     'rh(>  cfniciiercial  sj/irit,  and  the  ascen- 
dancy of  the  experimental  ])hilosophy  wliiehtook  jdaee  at  the  close  of  the 
fourteenth  century,  though  both  good  and  beneficial  in  their  own  kinds, 
combined  to  liistir  its  corriipiion.     Flattered   and  daz/led  by  the  real  or 
siipi)osed  discoveries,  which  it  had  made,  the  more  the  nn.lersianding  was 
enriched,  tlie  iian-e  did  it  become  debased  ;  till  science  itself  put  <>ii  a  sell 

•lb 


ST8 


AIDS    TO    nKfl.KCTION. 


i.,.  and  ...n«.ml  rlm.art..r  ;  nn.l  imnMe  uM,,  m  '-"-^;^^"^'  ^ 
t»..  .rutilinuion  of  U.C  w..n..«.ul  np,Kti...«  of  ,he  anmml,  •'";""'" 
rMprirrs  c.f  .lu-  sorinl,  a.ul  ll.o  un.l.ilion  of  .he  pol.t..-..,     -m,  >vu.s  un|.o  u 

into  a  lazy  synony.no  of  vul„e  ;  an.l  valne  was  cxr  ...         "«-'";     'J  ' 

ne,.,.y  of  tho   ...ule.s.a...l...«  wa«  pen.p.ihl.-  at  an  .-M  er  p.-r.o. ,  )K    t 
.  .„.s  to  hav..  Leon  al.ont  ,l.o  n.i.l.Uo  oftl..-  last  rcn:u  y  ..n.l-r  -he   ntl  .- 
.,no.  of  Vol,.ur.,  U'Ak-n.lK.r,,  DuU-rot.  ^yp-.uralh  <     j'-/'^ '-,*;- 
e,y..lopa..li.,.,  a..d  alns!_of  ti.eir  o.-.  >v,.mI  p.-oM-ly...    .n.  .l.s.-.pl..      r  <1- 

crirk  JoHoph,  «..'!  •'uU.aun.-,  tnat  ,..o  i;...nan  I  n.k..sta,ul...,,  a.-l  tin.  t- 
i„  it;n..row.,.st  lor.n,  w.is  to.npte.l  to  ilnow  ..tl  all  hI.ow  ot  .-..voronco  to 
the  8piri...«l  and  even  to  tl.n  ...oral  pow.rs  m.d  Lnpnlsi's  of  .l.e  so..! ;  an. 
usurping  the  nnn..=  of  reuson  ......ly  joine.l  the  lm..nr.-«  of  A....--  .r.«t,  at 

once  the  p.indcr  and  the  prost.tnte  of  8enM..Jify,  m..»  whether  .n  the  rak- 
net.  lnboruto.-v,  the  .lissecing-roon,,  or  the  l.rothel,  ai.ke  bnsy  .n  tho 
scheniea  of  viV-c  and  irr.ligion.  Well  a..d  tn.ly  .tiigl.t  it,  th.is  person.he.1 
ill  our  fancy,  have  been  ml.l.e«se.l  in  the  words  of  theevangd.cal  prophet, 
which  1  have  once  l).;fore  .inoied  :  "Tho..  hastHaid,  i.o.ie  isniy  ove.-seer! 
,hy  wisdom  and  thy  knowledge,  it  l.utl.  perverte.l  thee  !-a..d  thou  Imrt 
said  inthy  heart,  1  an.,  and  there   is  none   bcsid.s  n.e  !"    (Isa.ah,  xlvn. 

'"in.ric.t,  b..stling,  an.l  revol..tionar>',  this  Frc.cl.  wisdo.n  has  never 
,no.e  Ihiu.  .'.aze.!  the  8...f.ices  of  knowledge.     As  political  economy, ...  its 
zeal  (or  the   hicrease   of  foo.l,  it  habil.i.dly  ovclooked  the  qnal.t.es  and 
,.'v....  the  sM>.is.itio..s  of  those  that  were  to  fee.l  on  .t.    As  ethical  philoso- 
phv  it  .ecognized  no  di.ties  which  it  co.ild  not  reduce  into  debtor  and 
cnMitor   acouuts  on  the  ledgers  of  H.^lf-lov.-,  where  ..o  coin  was  sterling 
which   could  not  be  re.idercd  into  nfrmnhlc  scnaalinns.    And  even  .n  .ts 
h,.i.rht  of  self-complacency  .is  chen.i<-al  art,  g.-i;ally  ami  deceived  if  .thus 
not'^rrom  th.'   very  beginning  mistaken  the  jiroducts  of  .lestnictio.i,  cada- 
vera  rennn,  for  the   el....e.its  of  composition :  and  most  assuredly  it  has 
deailv  pi..cl.a«e.l  a  few  brilliant  inventions  at  the  loss  of  oil  communion 
with  "life  an.l  the  s|)irit  of  nat..re.  As  the  process,  such  the  res.ilt !  a  heart- 
less frivolity  alteniati.ig  with  a  senti.ncntality  as  heartless— an  ignoi-nnt 
conte.npt  of  antir,ui.y-a  neglect  of  moial  self-disciplinc-a  dcdening  of 
the  rehgio.is  sense,  even   in  the  less  reflecting  forms  of  natnn.l  p.ety-a 
xior.ifi.l  rei.robation  of  all  consolations  and  secret  refreshings  from  above— 
a.id  as  the  .•ai)..t  iiiortu.nii  of  l.....ia..  ni.tu.-e  evaporated,  a  Fret.ch  nature 
of  rapacity,  levitv,  fc.oc.ty  a.id  presi.mptio... 

IMa..  of  .....lc.-stai.di..g,  canst  thou  co.n...an(l  the  stone  to  he,  canst  tl.o.i 
bid  the  flower  bloom,  where  thou  hast  phice.l  it  in  thy  classificat.on  ?- 
<  'a.!*!  tho..  pers..a<le  the  living  or  the  ina.ih.iaie  to  stand  separate  even  as 
tho..  hast  separated  tht..i?-Aiul  do  .lot  far  rather  all  things  spread  out  he- 


Al'I'KNDIX. 


870 


in  cxclusivo  reference  t(i 
imimiil,  tliP  vmiitiiNini'l 
iticiil,  'I".  w«  iiii|iosiMl 
s.  r  .  was  (l«p'a(li:<l 
diisi         attnclud  to  thii 

llliclM;")!!    Mill    wlf-siitli- 

nn  ciirl  cr  jKrirxl,  yi-t    t 
rorr.ii  y,  iiiul'f  'lit!  intlu- 
nilh  '     till!  so-ciillc(l  Km- 
lyti'     mil  ilisi-iiili's,  I'  rril- 
lulerstumliiif!,  "I'll  this  f 
nil  show  of  rcvercnco  to 
iii|HilHt's  of  the  sou! ;  nnil 
liiiiinn-a  of  Aiiti-rlirist,  at 
,  mill  wlii'tlior  in  tlic  rat>i- 
rotliijl,  aliki!  Imsy   in  tho 
'  might  it,  tliiiH  iK'rsoiiilii'd 
)f  the(vuii>,'i'lical  pro|»hrf, 
s(\i(l,  noiM!  is  my  ovi'i-scer ! 
rtcil  lliee  ! — ami  thou  jiast 
siilis  me!"    (Isaiah,  xlvii. 

rcnfh  wisdom  has  ncvor 
As  |)olitii'al  f^ponomy,  in  its 
•rrlooki'd  the  qualities  niiii 
on  It.    As  cthionl  pliilosn- 
)t   reduce  into  debtor  and 
wliero  no  coin  was  sterliiif; 
msalinns.    And  even  in  its 
satly  am  I  deceived  if  it  liaa 
(ducts  of  destniction,  cada- 
:  and  most  nssiircdly  it  lias 
the  loss  of  all  communion 
ss,  such  tlio  result !  n  lienrt- 
y  as  lieartlcss — an  ignorant 
f-disciplinc — a  deadening  of 
)f{  forms  of  nntiinil  i)icty — n 
ret  rcfreshinfp?  from  above — 
evaporated,  a  French  nature 

il  the  stone  to  lie,  canst  thou 
e»l  it  in  thy  classification  ?— 
into  to  stand  separate  even  as 
ather  all  things  spread  out  be- 


fbio  tl  .  0  in  triad  confusion  mid  hoedless  intrniiixtiiri),  even  as  a  lisrlitsome 
ihaoH  on  which  the  spirit  of  iiod  is  moviiif:  r— l>o  not  all  press  and  swell 
I  iidirom  attiiiclion,  and  live  lofreiher  in  piomiscuoim  hanin.nv,  each  joy- 
ous ill  lis  own  kind,  ami  in  the  immediiite  iieifilibourhood  of  Myriad  olli-^ 
Kiv  thn  ill  tjie  f-ysteni  of  thy  uiiderstandinj,'  i:ro  distant  as  the  I'olis  !■'— If 
to  mint  and  to  remember  names  deli^'llt  thee,  Mill  iiminjte  lu  1  classify  and 
(K.re  and  pull  to  '<\vrr9,  and  peep  into  Heath  to  look  lor  l-if«-,  as  monkiis 
put  their  lii'>>'.:.^  iieiMiid  a  li.i>kiii>r-^'liiss!  V.t  consider,  in  the  first  sabbath 
whicli  ihoii  imposest  on  the  busy  ilisriiiFioii  of  thought,  that  all  this  is  at 
ofH  liiile  more  than  a  tecbnicul  iiiemoiy  :  that  like  ciin  only  be  kniiwn  by 
like;:  Ibut  iu«  •riilli  is  the  correlalive  of  lleiiig,  so  is  the  act  of  Heinjf  iho 
prcnt  organ  nf  Truth  :  that  in  nalunil  no  less  llian  in  moral  science,  ipiau- 
tum  Kiiimis,  sciiiHis. 

That,  whicli  we  find  in  oni-selves,  is  (gradii  niutato)  the  Piibstanco  and 
the  lili)  of  ttll  our  knowleilge,  Wilhoiit  this  latent  presence  of  the  '  I  am,' 
all  modes  of  existence  in  the  external  world  would  flit  before  us  as  color- 
ed shadows,  with  no  greater  depth,  root,  or  fixture,  than  the  image  of  a 
rock  hath  in  n  gliding  slreiiin,  or  the  rain-bow  on  a  f      sailing  rain-storm. 

The  human  mind  is  the  ( ipass,  in  which  the  la\      tno       nations  of  all 

outward  essences  are  revealed  as  the  dips  and  de-f.;i..tir!  (The  iijipli- 
rationof  Gcomcti-y  to  the  forces  and  niovenients  the  i  -  rial  world  is 
both  jiroof  and  instance.)  The  fact  therefore,  M.- 1  u  mind  of  nian  in  its 
own  primary  and  constituent  forms  represents  ;u.wn  t'  nature,  is  a  mys- 
tery which  of  itself  sliouhl  siilHce  to  make  us  r  digi-.  :  f -r  it  is  a  problem 
of  which  Uod  is  the  only  solution,  (iod,  iheoT  beioic  all,  and  of  all,  and 
through  all !— 'True  natural  pliilosophy  is  c  i"  in  tlie  study  of  the 
science  and  language  of  nymboU.'  The  power  iieligated  to  nature  is  all  in 
every  part:  iiid  by  a  syinlxd  I  mean,  not  a  metaphor  or  allegory  or  any 
other  figure  of  si.eech'or  li.rm  of  fiiiicy,  but  an  actual  and  essential  part  of 
that,  the  whole  of  which  it  repre.seiits.  Thus  our  Lord  speaks  symbolic- 
ally when  he  says  that  Mho  eye  is  the  light  of  the  body.'  The  genuine 
natumlist  is  a  dramatic  poet  in  his  own  line :  and  sucli  as  our  mynad-nimd- 
ed  Shakspearo  is,  compared  with  the  Kacines  and  MeUistasios,  such  and 
by  a  similar  pi-ocess  of  s.ilf-transformation  would  the  man  be,  compared 
with  the  Doctors  of  the  mechanic  school,  who  should  construct  liis  phys- 
iology on  the  heaven-descended.  Know  Thyself. 

Kven  'the  visions  of  the  tiight'  speak  to  us  of  powers  within  us  that  are 
not  dreamt  of  in  their  day-.lream  ot  philosophy.  The  dreams,  which  we 
most  otien  remember,  arc  produced  by  the  nascent  sensations  and  inward 
motiunculm  (the  fluxions)  of  the  waking  state.  Hence,  too,  they  arc  more 
capable  of  being  remembered,  because  passing  more  gn.dually  into  our 
waking  thoughts  lliev  are  more  likely  to  associate  with  our  first  ,.ercep- 
tions  afti-r  sleep.  Accordingly,  >vhen  the  nervous  system  is  approaching 
to  the  waking  state,  a  sort  of  uudcr-consciousness  bleiuls  with  our  drcmiis. 


t.  > 


;JH() 


AIDS    TO    HKH.Kl  TION. 


i'l 


V: 


;:fvV  • 


„„.,   in  all,  vv..  Inm^iu.  ..^  ..•..„  -r  hoanl,  .,ur  own  «.|f  .h  tlu.  Trmr.l...,."^'. 
'.    .v..    thn  .li.l.H  in  .1...  nm,..-lm..l.orn.     W-  .Iromu  «/«,„/  tinnp..' 

,„.^    ...,,   n.or..  ..r  L  otl,.,.   in   t ...r.o   of  tl-ir  hv..    '-I--;;;'^ 

niunn  .  f  .1  vry  .im;.r.nt  Ui.ul,  mul  .luring  iho  ,..• .m.lrn  t.  .>.,.  tlmt  . 

;:;„., mill,  .iH.  ..ll.-r-n...oll,..„on-H.m...,  of  wind,  it  woul.l  I.0  ««n-..  v 

,„„  1  .,1.1 ,0  Kay  that  m-  drmm  the.  Ihinfr<,  themdirs  ;  w.  exact,  rnuuu.-,  a.ul 

•  .i.l  hoyo...l  all  ,.ow..r  of  onlinary  .n..„.ory  i«  the  ,H.-t,a.tu.-.,  ..  m.|r>e  - 

.  nslv  perf.„a  i.  o  .r  bri.f  .u.-t.-.n,my.-homH  into  tho  very  «.«*r,  «  it  wore, 

,    .   .o,.on  >vl.o  «......«  to  mUlroHH  u.     If  I  -ay  ho  allowed   to  M-to 

•ro     ,.  vself  (l'n.K.5..,  No.  H.)  'tho  .lulU^-st  wight .»  at  tm.c«  a  Hlmkspo.irc 
.7    H  I.  n  '     Not  only  ,uay  wo  .x,.o.-t,  that  n.oa  of  Btron,  rch^.ou- 
W  iU'-t  little  rol...ouH  k„owl..l«.-,  will  o.-..aMon«lly  bo  te-.-ptoa  to  r. 
Ll  H>H.  o.rum^nce-««  «u,,..rnatural  vi«i.«.io»»,  hut  .t  .u-Bh   not  to  .ur- 
n  i  '    ..H,if  m.-h  .lnMUi..Hhoul.lm..notimrH  bo  cunlinnod  hy  tho  even,,  m. 
;.)  thoy  had  actu^Oly  ,0H..*.,d  a  ch.-.a.-ter  of  div.naUon.     lor  who 
shall  .l-rido,  how  far  a  ..erf.-t  .vM.iuiBConc.,  of  p.u.t  cxpononcnH,  (c^.n  . 
nv  p.rl,«,.«  that  had  ..scapo.l  ..ur  nto  ronsc.o.u.ne««  at  tho  Un.oH-wl  o 
Klnll  .l.t.-rmin.',  to  what  extent  thL.  repro.lu.-tivo  i.napnat.on,  unHophisti- 
,H,ed  by  ll.o  will,  and  .n.distniete.1  hy  intrusionH  froni  tho  8en8es,  may  or 
nmvnotho  con-vnterod  and  m.hlin.ed  into  fore^i^d.t  an.l  proHenUn.ent  ? 
The.-o  would    ho  nothing  herein  either  to  foster  .u,»-n.ti,.on    <;»'»"•"'''; 
,„n,d,  or  to  jnHtirveonten.,.tuon..  disbelief  on  the  other.     Inrrnluh  y  .«  hu 
<  Vdnli.y  Been   fm.n  behind,  l^owing  aiul  uoddin;;  lus.cnt  to  U.e  Habitual 
anil  the  Fn>ihional>l<5. 

T.,  iho  touch  (or  feeling)  belong,  the  proximate  ;  to  the  eye  tho  .iistant. 
N„w  little  as  I  tnight  b,3   dispose.l  to  believe,  1  .hould  be  .idl  le«H  meli- 
,,,.,1  to  ridieule,  the  cnieeture  that  in  tli.<  re.-e.ses  of  onr  nature,  .md  un- 
d.>vlo,v.l,  there  mi.'ht  exi«  an  inmr  nensn,  (nn.l  therefor.,   appertaming 
wholly  to  'riin.-,)-i  8.,'nse  hitherto  'without  n  nam<V  wh.eh  as  an  lugh.-r 
Thir.1  rombine.l  an.l  potentially  in.-lu.l.Ml  both  tl..,  former.    TIiuh  gravita- 
tion rombines  an.l  in.-lu.l.H  the  pow.r.  of  attrarti..n  an.l  repulsion,  whirl, 
nn-  the  r,.nstitu.-ntH  ..f  millrr,  as  .listinguinh.-.l  iro.n  M;,.     An.l  thus   no! 
an  n  eompoun.l,  but  as  a  higher  Thir.l,   it  roali/.-s  matter  (of  it.self  ens 
11uxi..nalo  et  pneflumn)  nn.l  e..nstituteH  it  bo.ly.     N.)w  Huppos.<,   that  this 
nani.-l.-ss  inner  sense  8t.K).l  to  the  relations  of  Time  as  tho  power  of  gni- 
vitation  to  those  of  Space  ?    A  priori,  a  prescneo  to  the  l-'uturc  is  not  mor.; 
mvstcrious  or  transcen.l.-nt,  than  a  presence  to  tho  Distant:  thai,   a  pow.n 
(.nually  immcliato  to  the  most  remote  objects,  as  if  is   to  the  central  mass 
of  its  own  body,  towaitl  which  it  s.-cms,  as  it  w.-re,  enelmnting  them:  lor 
ii.Mance  th."  gravity  in  the  sun  nn.l  mo.m  to  tho  spring  ti.l.'s  of  our  ocean. 
The  tru.,  reply  tosu.h  an  hyp..lli.-si3  would  be,  that  its  there  is  ....ihmg  I.. 

iH!  .s.i.l  agaii.si  its/<.>.v*;/*i7(/</,  iIkt.;  is,  lik.^ww.',  nothing  to  be  urge.l  for  it» 
nalily ;  and  Uint  the  liicU  may  be  rationally  u\|.laiued  without  .t. 


Il 


tl 


ttll 


iM'ir  in  lii<'  vriirnliii|iiit-l, 
(Ireniii  nhoiU  diiiip*.' 
il  rtttlrctini;  liiiliitH,  \>h(i 
llii'ir   livrs,  (',\|it;ri(!ncr«l 
|ii'ii(iiiiii(li't4t  tiJ(M:|)  lliat  JH 
ell  it  would  Im!  wiirfdv 
X  ,-  H(i  I'xiict,  riiiniitc,  and 
i(!  iiorti.iitun;,  mo  miirvel- 
10  vi-ry  heiim,  lis  it  witp, 
inny  lin  allowed   to  qitotis 
:  M  at  timcH  a  HlmkHpuiiru 
nii^n  uf  Htruiiff  rolipoiui 
[islonully  be  tuiiijitiMl  to  ro- 
H ;  but  it  Du^lit  nut  tu  Hur- 
cuiilirtiii'd  by  tliu  nvfiit,  its 
of  (livinution.     For  who 
'  {nml  ex|i(!rii!iic(!B,  (of  inu- 
Diwnesrt  at  the  time;) — who 
v<!  ituii^iimtiori,  nns(i|ilii8ti- 
iis  from  till!  8on!<t'H,  may  or 
>ri!si^'lit  nrul  pnsHentiiimm  ? 
I(;r  Hii|>i'r!<tition    on  the  oik? 
lit;  oth(T.     liinrcdulity  in  liut 
(litijt;  asaciit  to  tlie  lldbitual 

nutc  ;  to  llic  ryf ,  ilio  distniif . 

1  fliould  Im>  Miill  le**  incli- 
i't!s<'s  of  our  niiturc,  and  «n- 
atid  tliiT(!for(!  apiiortainiii^ 

namo,'  which  an  nti  hij?ln'i- 
1  tin;  forinrr.  Thus  fjravitn- 
nrtioii  and  rcjailsion,  which 
I  from  limhi.  And  thus,  not 
nalizcH  matter  (of  it'<i'lf  im» 
y.  Now  HuppoHO,  that  thii' 
r  Time  as  the  power  of  frni- 
ice  to  the  Future  in  not  nion; 
)  the  Distant :  than  a  power 
I  as  if  is   to  the  central  mass 

were,  encliantiiiif  them  :  for 
li(!  spring  tides  of  our  ocean, 
e,  that  as  tiiere  in  nothinp;  lo 
',  noiliin;;  lo  he  urged  fur  it» 
xpiaiiied  Without  it. 


Al'I'UNDIX. 


381 


It  has  lioen  nsked,  why  knowing  myself  to  Im<  ihe  object  of  piihoiiul 
slimder,  (^iMiider  ns  iiiiprr)\oki'il  im  it  i"  ^'iiiundless,  iiiilrsH  iiiIk  oI'  kindness 
are  proMiration)  1  furiiisli  tins  niiiicnal  fur  it,  by  pli  lulin^  in  piilliiiiioii  of 
HO  chinieneul  a  tiini'y.  With  that  iiaif-pl.'i\liil  sadnestt,  which  at  once  mulm 
and  smiles,  1  luiswered  :  why  not  for  that  very  ii-ason  .^ — viz.  in  order  that 
my  caliiiiiiiiiitor  mit'lii  have,  if  not  a  nialerial,  yet  some  ba^is  (or  llie  poi- 
son-j.'art  of  Ins  invention  to  combine  with  i-' — Km  no, — |iui'e 'tiilsehi>od  in 
oth'U  for  the  time  the  most  etlectivo  ;  for  how  rnii  a  man  confute  what  ho 
cnn  only  contmiliet  r — Our  opinions  and  principles  cannot  prove  an  (tlibl. 
'I'liink  »>nly  what  y<tiir  feelin^rs  would  be  if  you  heard  a  wretch  deliberiite- 
ly  perjure  himself  in  support  of  an  inliimotis  accusation,  foi  remote  Ihiiii 
all  tiict,  so  smooth  and  liomogeneoim  in  its  untruth,  such  a  round  ruhin  of 
mere  lies,  ibat  you  knew  not  which  to  hi  fin  with  •"— VVIiiit  could  von  do, 
but  look  round  with  horror  and  nstonisbment,  pleading;  silently  to  human 
naliin!  itself, — and  jM-rhaps  {nn  hath  really  been  the  i^ase  with  me)  forftet 
Inith  the  slanderer  and  his  slander  in  the  anguish  inllirled  by  the  passi>e- 
iiess  of  your  many  professed  friends,  whose  characters  you  had  ever  been 
as  eiigtM'  lo  clear  from  the  leiLst  stain  of  reproach  as  if  a  coal  ol'  fire  had 
been  on  your  own  nkin  r — lint  enough  of  this  which  woidd  not  have  uc- 
ciirred  to  me  at  all,  at  thin  time,  had  it  not  bei^n  thus  suggesl<'d. 

The  feeling,  that  in  point  of  fact  ehietly  intlueiiced  me  in  liie  (irecediiif^ 
half  aptilogy  for  the  supposition  of  a  divining  power  in  the  human  mind, 
arosi!  out  of  the  conviction,  that  an  age,  or  nation,  may  becomi^  free  from 
eertain  pi-ejiidices,  beliefs,  and  supi-rstitious  )iracticeM  in  two  wiivs.  It  may 
have  really  risen  above  tlirni;  or  it  may  bav*:  tiillen  below  tliein,  and  be- 
come loo  bad  for  their  coiitiniiance.  "'I'lie  rustic  would  have  liitli^  ri'ason 
lo  thank  the  pliiloso|iher,  who  siioiilil  give  him  true  conceptions  of  ghosts, 
omens,  dri'anis,  onil  |ireseiitimcnts  at  the  price  of  abaiidoiiiiig  liis  liiilii  in 
I'roviileiict'  and  ill  the  cdiitjiuied  existence  of  his  fellow-creatures  aller 
their  death.  'J'lie  teeth  of  the  old  serpent  trowed  by  tli(!  ('Hdiiiiises  ol' 
French  literalure  under  Lewis  xv.  (irodiiced  a  plenteous  crop  of  such  phi- 
losoph(;rs  and  triitb-trumpeters  in  the  reign  of  his  ill-faleil  successor. 
'J'liey  taught  many  furls,  hislorical,  political,  physiological,  ami  ecclesias- 
tical, dilliising  their  notions  so  widely  that  the  very  ladies  and  bair-dre;t. 
sei-s  of  I'aritt  became  tliienl  eiiryclopa'disls ;  and  the  sole  price,  which 
their  .scliolai°s  paid  Ibr  these  treasures  of  new  light,  was  to  belii've  ehrisli- 
anily  an  imposture,  ih(>  fjcriptures  a  forgery,  llu!  worship  of  (Joil  super- 
stition, hell  a  liible,  lieaven  a  dream,  our  life  without  l'rovideii<-e,  and  oiir 
death  without  hope.  VVIiaf  can  be  coiiceivi.'d  more  natural  than  tin-  re- 
sult: that  sell'-aeknowledged  beast.-i  should  lii-st  act,  and  next  siillir  them- 
selves to  be  tri-alud,  as  beasts?"     (l''HiF..vii,  p.  11.) 

Thank  heaven' — notwithsiunding  the  atlempts  of  Mr.  Thomas  I'aync 
and  his  compeers,  it  is  not  so  bad  with  us.  Open  inlideliiy  has  ceased  to 
be  a    iiieuns  even  of  uralitying  vanity:  lor  tiie  leaders  of  the  J^ung  them- 


I' 


f- 


^  I 


I  ' 


=1.      » 


m 


;;m5 


AIDS  TO  nKfi.F.triov. 


,.  Ivr-.  tnmc.l  npiHtan"  to  Sat.in,  u»  soon  iih  l.h.«  minilMTof  tl.oir  Pnm«-I>t.> 
|„...  „nr  H.  lHr«.-,  ilml  .MIi.mhii.  .mwcI  t..  ((iv..  .liHtin.-tinii.     Nny.  it  l.o.nn.e 
,  ,„„k  ..r  cnirnml  ih.nkinK  t-  .Irf.....!  II..-   Hrlirf  .,...1  tl..-  Tri.  (•.....inun.l. 
'„„.„IH-  so  tlir  »/,-o/.ff  niuHh  v...ro.l  i-oii.ul,  niul    nliKH.i.  rmno  a^'mi.  mlo 
lii.l.ioii.     H.il  Htill  I  eN.M..Ml>n>rly  .loi.l.t,  wli.-tl.rr  tli.'  sii|Mminiimtio„  o(  min- 
,lrv  s.m.Tst.ti..„s  llu.rirs  I..-  tl.or.-sult  ..f  m.y  irul  .liHuMo..  of  hoiiiuI  I h.nk- 
i„:,  i,.  tl.-  lu.t.on  at  larp'.     I'oi-  instmn-e,  tlinv  is   now  no  mil  for  u  I  ir.is 
Mmimlnlu  to  wnto  hcv..  I..."ks  airain.l  Astn.lnuy.     h  tniijl.t  m.m-i..  iiul.-nl, 
U.al  a  Hinjih-  liu-t  lik.-  timi  of  ih-  los.  of  KciniMiifrlt  aiul  Imh  <t-w,  or  lli.> 
i.xi.l.Hioii  of  111.-  I/Oricnt,  would  |.rov.i  to  tlio  rotmnon  hch*.  oI  tl...  most 
iJ.onu.t,   ilmt  .n-....   if  Astn.louy  .•oul.l  1m-.  tr..-,  tl.-  Astn.IoR-rs  n.nst  Ih, 
lUls-  :  for   If  H.i,-1.  a  M-i.-...-.;  w-re   i.os.il.lu  it  ro„l,l  I.-  a  sn-n-.!  only  lor 
uods     Yet  Krnsin.is,  tin-  priiu-c  of  «o.n..l  .-oininon  s-ns-,  is  known  to  l.av- 
.lisnpi.rov.-.l  of  Ills  fri.'M.fs  l,.irfriluM.(l,a,..l  .li.l  not  l.inis-lf  v-nt.nr  l..-y.)ii.l 
«r-|.li.-iHn.:  un.l  tlio  iininortal  N.;wton,  to  whom,  nioi-,;  tlim.  to  any  oti.-r 
|„nnan  beii.!-',  K<ir..|.n  owos  tl.o  ,.nrili<-aiion  of  it-.  >?.ui.-rnl   notions  .•..n.M-m- 
in-'  tl.-  h-av-nly  l.o.li-s,  sin.li.'.l  Astrolosry  will,  in.i.-li  .'arn-stn-M  nn.l  .li. 
no"  r-i-t  il  till  h-  l.a.l  .l.-inonstrm<-.l  tli«   f.ils.^lioo.l  of  all  it«  j.n-t.^n.l.-.l 
uro,n.;is  an.l  i-iiii-ipl-s.    Tli.^  -xitof  two  or  thr-..  Htip-i^iiiions  is  no  n.or- 
n  ,,ro..f  of  tl.-  -i.t.-v  of  ^oo.l  s.-ns-,  than  the  Htraii«lii.«  of  n  l)-s|.ot  at  Al- 
ui'-rs  or  (N.nsininino,,!-  is  a  Hyn.pto.n  of  fr-.loiii.     If  tl.-r-ton.  not   tl.o 
,n-,x-  .lisl.-li-f,  l.iit  til.-  i^rouwh  of  M.-l.  .li.l,oli.-f,  imiHt  .1.M-..1.,-  th.^  >\iu-xu<m 
„f  our  siip-rior  illun.i..atioM,  1  conf.-.s  that  I  -onl.l  not  from  my  o>vn  oh- 
«-rvutioiis  on  tl.o  Looks  an.l  conv.;rsatinn  of  tl..!  ..^'-  vot-  lor  tl..;  all.r.na- 
tiv.-  without  nni-h  hesitation.     As  m.niy  -iTors  aro  .l.-s|..s-.l  l.y  ni-n  Ironi 
i.,„,„,u,-  as  from  knowl.-.li,'-.     Wli-ll.cr  that  l.o  n..t  the  ras«  with  r-«ar.l 
to  dwv,atto„,  is  a  .(.i-ry  that  .is-s  in  my  mi.ul  (notwill.st«n.linK  my  (i.ll-.t 
ronvi-tion  of  th-  non-oxisi-nr-  of  s.i-h  a   ,.ow-r)  as  othn  ns  I  ica.1  tli.; 
nam.-s  of  the.  pr-al  stat-smtn  n.ul  ,.l.iloso|.h-r«,  ANi.i-h  Cir-ro  .!nu.n-mtos 
in  the   intro.h..-tory  |.ar»>;ra|.hs  of  his   work  .1.^   l).vinnt.on.%    H...-ratoK, 
oinnemnio  Ho.-rati-i,  i.luiin.is.iuo  l.)-is  «nivis  Au.-tor  D-ii.ocntns,  Cmt.p- 
misoiu-,  familiaiis  nostt-r,<iucni  c^o  ,.ar-insiimn.isr-ripat.tK-m  j.uh-o,  &.r. 
L.  pnx!8.-nsion.-m  r.-rum  futurarum  -ompr..l.a.unt.     Of  uU  tl..,   ihmstic 
pUilos.)i.hurs,   X.-nophan.;s  w.ia  the  only  one  who  wholly  iej-.;t-.l  it.       A 
Stoicis  (l.-f,'.-n.-rat  I'ana-tii.s,  noctnm.-n  n.isus  est  negaiv,  vun  cs.-<-  .l.v.nan- 
,li  scl  .Inl.itarc  se    .iixit.'     Nor  waa  this  a  m.-re  oulwar.l   us^.-nt   to  th., 
opinions  of  th-  stato.     Many  of  them  subjeelca  the  .,uestion  to  th.;  most 
exquisite  nr-um-nts,  un.l  supported  the  utlirmative  not  merely  l.y  .-xiieri- 
,.n.--,  l.ut   {.-sp.-ciallv  the  Stoics,  who  of  all  s.-eW  most  e.iltivate.l  psy-hol- 
„tfy)  l.v  a  min.ite  analysis  of  human  nature  an.l  it;*  ta.-.ilti-s:  while  on  the 
,„u„l  of  (:i,--.-o  l.i,..s;-lf  (as  on  that  of  IMato  will,  re^jar.l  to  a  stale  ol  ivl- 
nhuliou  afu-r  .l.'alh)  th.,  m.iv.,.saliiy  ..f  the  faith  in  all  lun..^  ..n.l  (u.nntr..-s 
„pp-a.s  lo  have  maile  the  .l.;.l.est  iu.p.-ehsi.^n.     Mienl-ui  <iuule.ii  millan. 
video,  ncpie  mm   huj.iaimui  ut.iue  doctum,   iiu-iue  Uim  mmiaiicm  tuni 


API'KNniX. 


ns;) 


iiinilMTof  tlii!ir  Pn»wlytt-< 
Ktiiii'tiiii).  Nny,  it  lipcniiii! 
I'  mill  til."  Ten  Ciimirmml- 

rl■li^'il>ll  riiiiK!  apKUX  into 
llicHn|M'miiiiimtiiiti  <•(  "tin- 
il  (liiru!<iiiii  of  Homul  lliiiik- 
Im  now  no  cull  for  ii  I'h'ih 
ry.  It  iiiiijlit  siM'iii  iiiil<'<il, 
iil'cit  mul  hirt  cn-w,  or  lli" 
!t>niini>n  h(!M>«!  of  ttm  iiunt 
,  tlii^  Astr<>Iii)?crH  iniiHt  Im! 
iiiilil  lit!  11  scifiico  (inly  for 
lOHHcnso,  1(4  known  tolmvc 
Kit  liini-iflfvi'ntnit!  ItryDnd 
in,  inoii!  tliun  to  iiny  otliiT 
%  ^lUHTnl    nntuiUH  conccm- 

iniicli  iiinn->*tni!M  niul  iliil 
liliood  of  all  its  pnitcnilfd 
TO  8n|M!i-»tiiioiiH  is  no  nions 
ranfjiin},'  of  n  iK-spot  iit  Al- 
loin.  If  tlnTt'fori'  not  tlio 
•f,  nniHt  (liiculi!  till!  iini'stion 
onld  not  from  my  own  oli- 
II!  ii;.'!!  voti!  lor  till!  allinna- 
^  arc  ilcN|iini-il  liy  nirn  from 
1)0  not  the  ciwt!  with  ri'manl 
(notwilhstimilin";  my  fnllost 
wer)  as  otlrn  ns  I  rcail  ihn 
•0,  which  Cicero  <;numt!mtes 

do  Divinntioiu:.  Hocratos, 
Anctnr  Di.-mocritns,  C'ratii)- 
iinis  rcriiintttifis  jitdico,  &,r. 
lii'irunt.  Of  all  tlu;  ihelstii-. 
who  wholly  reji'ctcd  it,  '  A 
•St  nt-gart',  vim  cssii  di\  inaii- 
nore  outward  ussent  to  tlui 
cd  the  i|Ui'Stion  to  tin!  inoHt 
native  not  merely  hy  e.x|)eri- 
cW  most  «'nltivatod  psyehol- 
id  its  tiii'ulties  :  while  on  the 
vith  regard  to  a  state  of  rel- 
ith  in  all  lim'.sand  eonntries 
1.     '(jlenlem  (|iiidein  nullam 

nc'iue  Umi  inmianciu  tuni 


i,ue  liarlmram,  (inie  non  Bignifirnri  fiiturn,  it  a  i|iiil)tiHdam  intilligi  |.ni'(liei- 

i{iii'  |)o^) nseat.' 

I  fiar,  lliui  the  deerence  in  our  feelingH  of  reverrnee  toHunls  miinkind 

ill  large,   and  our    incrra.«ing  avt  r.>iun   lo  i'm  ly  oiiin. t  gniiindi'd    in 

Himo  apiiial  to  the  senses,  liuve  a  larger  cliaie  in  llns  our  rii.;!Mci|ialiiiii 
hfiin  the  |irijuiliee«  of  Hoerateo  iind  (Jieero,  than  ntliriion,  inKighi,  or  a 
liur  eollalion  of  the  faetH  and  arguments.  Tor  iiiyself,  I  Mould  liir  ralhrr 
M'O  the  English  pi.'ople  111  large  l>elie\e  f<ome\\  hat  too  mueh  than  nnnly 
jiiNt  enough,  if  llie  Imter  is  to  he  proilueed,  or  must  he  aeiom|ianied,  hy  a 
contemiit  or  neglert  of  the  faith  and  intelleet  of  their  foreliilhers.  I'or 
not  to  say  what  yet  is  most  eertaiii,  that  n  pioph  cannot  lielieve  /»,</  rjioii,"-/-, 
mill  that  there  are  errors  which  no  N\ise  miinwiil  treat  '..iih  rudeness, 
while  there  ia  a  iirohahiliiy  that  they  may  he  the  refraction  of  some  (jreat 
iiiiili  (Ls  yet  helow  the  hori/.oii ;  it  rinmiiw  most  worthy  of  (lurserioiirt  roii- 

siileration,  whether  n  liuicied  superiority  to  IJieir  a stoi-s'  intellects  must 

not  he  speedily  followed  in  the  jiopular  mind  hy  disrespect  for  their  an- 
cesloix'  instiiutJoiiH.  Assiin.'dly  it  is  not  easy  to  place  any  coiilldrneii  in  u 
form  of  church  or  state,  of  whose  founders  we  have  heen  taught  to  he- 
lieve,  that  their  philosophy  was  jargon,  and  their  feelings  and  noiions  rank 
superstition.  Yet  are  wo  never  to  grow  wiser? — Are  we  to  he  credulous 
hy  hirth-right,  and  take  ghosts,  omens,  visions,  aiul  witchcruft,  as  nn  heir- 
loom ? (jod  liirhid  ! — A  disiinction  must  Im;  mnile,iuid  such  none  as  »'hail 

he  etpially  availing  and  profitahle  to  men  of  all  ranks.  Is  this  praeticalile  ? 
Ves!— it  exists.  It  is  found  in  the  study  of  the  <  (Id  and  New  'restament,  if 
only  it  be.  comhined  with  a  ("piritnal  partaking  of  the  Ucileeiner's  Hlood,  of 
which,  mysterious  as  the  synihol  may  he,  the  sacramental  Wiiii!  is  no  mere, 
or  nrhitrary,  niemonto.  This  is  th.'  only  certain,  and  this  is  liie  universal, 
jircventive  of  all  dehiusiiig  sU|>ersiitions;  this  is  tiie  true  JI/Kmom,  (iii^n(, 
hlood:  uon.-,  wine)  which  our  Milton  has  hcaulifully  allegorized  in  a  pas- 
sage strangely  "verlooked  by  all  his  eommeiitalors.  liear  in  mind,  dead- 
er! the  character  of  a  militant  christian,  and  the  results  (in  this  life  and  in 
the  inxt)  of  the  Uedemittion  hy  the  IJIood  of  Christ:  and  so  pertisi!  the 
passage  ! 

Amongst  the  rest  n  small  nnsightly  root, 

Hilt  of  divine  edect,  li(!  culled  me  out : 

The  leaf  was  darkish,  and  had  prickles  on  it. 

But  in  another  country,  as  he  said, 

Bore  a  bright  golden  llower,  but  not  in  this  soil  I 

I'nknown  and  like  esteem'il,  and  the  dull  swain 

Treads  on  it  daily  with  his  clouted  shooii ; 

And  yet  more  med'cinul  is  it  than  that  inoly 

That  Hermes  once  to  wise  Ulysses  gave. 

Me  called  it  1I;T.monv  and  gave  it  nie. 

And  hnd  me  keep  it  ur  of  sovr'an  rn-a 


.:J81 


AIDS    TO    nr.FI.ECTION. 


..!: 


'i 


1     ' 


■1    ' 


'diiiiist  (ill  Inrlmntmciiirt,  inildow,  blast  or  (Ininp, 

Or  {,'lm.sily  iurics'  apparition.  MiUon'a  Comus. 

Thoso  liiirs  iiiifrlit  he  oiniiloycd  ns  an  ainnlm  against  dohisions:  for  tli« 
„,;„i,  Nvlio  is  inci.HMl  B  clnistii'm,  will  us  [ink  think  of  informing  liimHcK 
conrornin-  the  fntnri!  I.y  dn-anis  or  prew-ntinicntH,  as  of  looking  fora  dist- 
ant oliji-ct  at  bronil  noon-day  with  a  lightod  taper  in  iiis  bund. 

]?ut  whatever  of  good  and  int(Mloctual  Nuturo  worketb  in  ns,  it  is  our 
i,pp..intrd  task  to  render  gradnally  otir  own  work.  For  all  things  that  snr- 
roinid  lis,  and  all  things  that  baj.iH'n  mito  ns,  liavci  (earli  doubtless  its  own 
providential  pnri)ose,  lint)  all  one  common  final  eaiise:  naniely,  the  m 
rr<-ase  of  Conseionsness,  in  Rich  wise,  that  whatever  part  of  the  terra  in- 
ro'Miita  of  our  nature  the  increased  consciousness  discovers,  our  will  inay 
conijuer  and  bring  into  subjection  to  itself  under  the  sovereignty  of  rea- 

.son. 

The  lending  difT'erenccs  between  mechanic  and  vital  philosophy  may  all 
be  dniwn  from  on<5  point :  namely,  that  the  former  demanding  for  every 
i.iode  anil  act  of  existence  real  or  possible  visihililij,  knows  only  of  dis- 
tance and  ni'arness,  composition  (or  rather  juxta  position)  and  decomposi- 
tion, in  short  the  relations  of  unproductive  particles  to  each  other;  so  that 
in  every  instance  the  restdt  is  the  exact  sum  of  the  comiMincnt  .iiiantities, 
as  in  arithmetical  ad.liiion.  This  is  the  i)hiloso])liy  of  death,  and  only  of 
ii  dead  nature  can  it  bold  good.  In  life,  much  more  in  si>irit,  and  in  a  liv- 
ing and  si.iritual  idiilosophy,  the  two  component  counter-jOTwers  actually 
iiuerpenetrate  each  other,  and  generate  a  higher  third,  including  both  the 
f.irmer,  ita  tamen  ut  sit  alia  et  major. 

To  apoly  this  to  the  s-.ibject  of  this  ])rpsoiit  Essay.    The  elements  (the 
f'U'tors,   as  it  were)  of  Ueligioii  are  Ueason   and  Understanding.     If  tlii! 
c,miposition   stopped  in  itself,  an  undei-standing  Uius  rationalized  would 
lead  to  the  admission  of  the  frinrnd  doctrines  of  natin-al  religion,  the  l)e- 
lief  of  a  Cio<l,  and  of  innnortaliiy  :  and   probably  to  an  ac(iMies<'encn  in 
the  historv  and   ethics  of  the  Cospel.    But  still  it  would  be  a  speculativo 
faith  and' in  the  nature  of  a  Tukouv;  ns  if  the  main  object  of  religion 
were  to  solve  dilliculties  for  the  satisfiiction  of  the  intellect.    Now  thisstato 
of  mind,  which  alas!  is  the  state  of  too  many  among  our  self-enlitled  m- 
lioiwl  religionists,  is  a  mere  balance  or  com[nomise  of  the  two  powers, not 
that  living  and  generati\e  interpenetration  of  both  which  would  give  be- 
ing to  cs.sni/m/  lI<"ligi<m-to  the  RF.uoioN,at  the  birth  of  which 'we  re- 
ceive the   sjurit  of  adoption,  whereby  we  cry  Abba,  Father;  the  Si^rit 
i,«,.lf  bearing  witness  with  our  spirit,  that  we   are   the  children  of  (Jod.' 
{Worn  viii.  15,  U;.)     In  Uklicion  there   is  no  abstraction.     To  the  uniiy 
and  infmity  of  the  Oivine  Nature,  of  which  it  is  the  partaker,  it  adds  the 
fullnesB,  and  to  the  iiillness  the  grace  and  the  creative  overllowing.      I  bat 
which    intuilivelv  it  at  once  beholds  and  adores,  praying  .dwnys,  and  re- 
joicing alwavs-//,«<   doth  it   tend  to  become.     In  all  things  and   m  encb 


">ip 


)N. 

or  (itHnj), 

MiUoti'3  Comus. 

nfrninsit  delusions :  for  tlio 
link  of  informing  liiinHcK 
iti^,  as  of  looking  for  a  (list- 
er ill  his  litinil. 
!•()  workcth  in  ns,  it  is  our 
rk.    For  all  things  that  snr- 
Wi'  (enrh  doubtless  its  own 
i!il  nniisn:  namely,  the  in 
latover  jiart  of  the  terra  in- 
ess  discovers,  our  will  may 
dcr  the  sov(>reignty  of  rea- 

ind  vital  philosophy  may  all 
inner  demanding  for  every 
mbilily,  knows  only  of  dis- 
:ta  positi()n)  and  di-eoinposi- 
•tieles  to  each  other ;  so  that 
)f  the  comiionciit  iiuantitiep, 
iso])liy  of  d(!ath,  and  oidy  of 
1  more  in  sjtirit,  and  in  a  liv- 
ent  couiiter-jiowers  actually 
iier  third,  including  both  tho 

t  Essay.  The  elements  (the, 
and  Understanding.  If  thi; 
ing  llius  rationalized  Mould 
;  of  natural  religion,  the  he- 
hahly  to  an  aciiiiii.'sceiico  in 
till  it  would  he  a  siieciilativo 

the  main  object  of  religion 
"the  intellect.  Now  this stitu 
ny  among  our  self-enlitled  m- 
romise  of  the  two  pow(^rs,not 
f  both  which  would  giv(!  he- 
it  the  birth  of  which  'we  re- 
cry  Abba,  Father;  the  Siiirit 
ve  are  the  ehildreji  of  (Jod.' 
lo  abstraction.     To  the  uniiy 

it  is  the  iiartaker,  it  adds  the 
u\  crentiv(!  overllowing.  That 
lores,  praying  always,  and  ie- 
iP.     In  ali  things  and  in  encli 


APPENDIX. 


385 


thing— for  the  Almighty  C.oocbu'ss  doth  not  crento  ppnernlities  or  abide  in 
iibstrnctioiis— in  each,  the  iMcanest,  object  it  hears    witness  to  a  mystery 
of  intiiiite  solution.    Tlius  '  beholding  as  in  a  glass  tho  glory  of  tl'c  J'"i"''' 
it  is   changed  into  tlie  same  image  from  glory  to  glory.'    (2  Cor.  iii.  18.) 
For  as  it  is  bom  and  not  made,  so   must  it  grow.    As  it  is  tlie  image  or 
symbol  of  its  groat  object,  by  the  organ  of  this  similitude,  as  by  an  eye,  it 
sceth  that  same  image  throughout  the  creation  ;  and  from  the  same  cause 
sympathizeth  with  all  creation  in  its  groans  to  bo  redeemed.    'For  wo 
know  that  the  whole  creation  groaneth  and  travaileth  in  earnest  expecta- 
tion', (Rom.  viii.  20—23,)  of  o  renewal  of  its  forfeited   power,  the  power, 
namely,  of  retiring  into  that  image,  which  is  its  substantial  form  and  true, 
life,  from  the  vanity  of  Self,  which  then  oidy  is  when  for  itself  it  hath 
ceased  to  be.    Even  so  doth  Religion  finitely  express  the  unUy  of  tho  m- 
finite  Spirit  by  being  a  total  act  of  the  soul.    And  oven  so  doth  it  repre- 
sent his  fullness  by  its  depth,  by  its  sutetantiality,  and  by  an  all-pervmhng 
vital  w^nth  which— relaxing  the  rigid,  consolidating  the  dissolute,  and 
giving  cohesion  to  that  which  is  about  to  sink  down  and  fiill  abroad,  os 
into  the  dust  and  crumble  of  the  Grave-is  a  life  within  life,  evermore  or- 
ganizing the  soul  anew. 

Nor  doth  it  express  the  fullness  only  of  the  Spirit    It  like>viso  repre- 
sents his  Overflowing  by  its  communicativeness,  budding  and  blossoming 
forth  in  all  earnestness  of  persuasion,  and  in  all  words  of  sound  doctrine : 
while,  like  the  Citron  in  a  genial  soil  and  climate,  it  bears  a  golden  friiit- 
a^e  of  good-works  at  the  same  time,  the  example  waxihg  in  contact  witli 
the  exhortation,  as  the  ripe  orange  beside  the  opening  orange-flower. 
Yea,  even  his  Creativeness  doth  it  shadow  out  by  its  own  powers  of  nn- 
I)regnation  and  production,  ('being  such  a  one  as  Paul  the  aged,  and  also  a 
prisoner  for  Jesus  Christ,  who  begat  to  a  lively  hope  liis  son  Onesimus  in 
his  bonds')  regenerating  in  and  through  the  Spirit  tlie  slaves  of  corruption, 
and  fugitives  from  a  far  grciater  master  than  Philemon.    The  love  of  God, 
and  th(!rcfore  God  him8(!lf  who  is  Love,  Remgion  striv.^s  to  :exi)ress  by 
Lo\e,  and  measures  its  growth  by  the  increase  and  activity  of  its  Love. 
For  Christian  Love  is  the  last  and  divincst  birth,  the  lumnony,  unity,  and 
god-like  transfiguration  of  all  tlio  vital,  intellectual,  moral,  and  si)iritual 
powers.    Now  it  manifests  itaelf  as  the  siiarkling  and  clMillient  spring  of 
wt!ll-doing  in  gifts  and  in  labors ;  and  now  as  a  silent  fountain  of  patience 
and  long-suffering,  the  fullness  of  which  no  hatred  or  persecution  can  ex- 
haust or  diniinish  ;  a  more  than  conqueror  in  the  persuasion,  Hhal  neither 
death,  nor  life,  nor  angels,  nor  principalities,  nor  powers,  nor  things  pre- 
sent, nor  things  to  come,  nor  height,  nor  dejitli,  nor  any  otlicr  creature, 
shall  be  able  to  sei)aratc  it  from  the  Love  of  God  wnich  is  in  Christ  Jesua 
ihe  Lord.'    (Rom.  viii.  i]8—W.) 

From  (Jod^s  Love  through  the  Son,  crucified  for  us  from  the  b<^girming 
of  ih.'  world,  Religion  begins:  and  in  Lov(!  towards  (iod   and  the  cren- 

49 


38G 


AIDS    TO    RKt'LKXTION. 


l''% 


■i'^i 


Hires  of  God  it  hath  its  ond  nn<l  completion.     O  how  hcnvcn-likc  it  i?  io 
sit  ninoiig  Inctlircii  at  the  foct  of  a  niiiiisier  who  s)  cfiks  iiruler  the  influ- 
ence of  Love,  and  is  lieard  under  the  same  influence  !     For  all  ahiding  and 
si)iritual  knowledge,  infused  into  a  gratefid  und  aff'ectionatc  fellow-chi-is- 
tian,  is  as  the  rhild  of  the   mind  that  infuses  it.    The  delight  which  he 
gives  he  receives ;  and  in  that  hright  and  liberal  hour  die  gladdened  preach- 
er can  scarce  gather  the  ripe  jnoduee  of  to-day,  without  discovering  and 
looking  forward  to  the  green  fruits  and  emhryoui.',  the  h(;ritage  and  rever- 
sionary wealth  of  the   days  to  come ;  till  he  bursts  forth  in  jirayer  and 
thanksgiving— The  haiTcst  tnily  is  plenteous,  but  the  labourers  few.    O 
gracious  Lonl  of  the  harvest,  send  forth  labourers  into  thy  harvest !  There 
is  no  diflTerenco  between  the  Jew  and  the  Greek.    Thou,  Lord  over  all, 
ait  rich  to  all  that  call  upon  thee.    lUit  how  shall  they  call  on  him  ui 
whom  they  have  not  believed  ?  and  how  shall  Uiey  believe  in  him  of  whom 
they  have  not  heard  ?  and  how  shuU  they  hear  without  a  preacher  ?  and 
how  shall  they  preach  except  they  bo  sent  ?    And  O !  how  beautiful  upon 
the  mountains  are  the  feet  of  him  that  bringeth  good  tidings,  that  piiblish- 
eth  peace,  that  bringeth  glad  tidings  of  good  things,  that  publisheth  salva- 
tion ;  that  saith  unto  tlie  captive  soul.  Thy  God  reigneth  !  God  manifest- 
ed ill  the  flesh  hath  redeemed  Uieo !  O  Lord  of  Uio  harvest,  send  forUi  la- 
bourers into  thy  harvest !  ,      ■  ,  ■ 

Join  with  me.  Reader!  in  the  fencnt  prayer,  that  we  may  seek  within 
lis,  what  we  can  never  find  elsewhere,  that  wc  may  find  widiin  us,  what 
no  words  can  put  there,  that  one  only  U-ue  religion,  which  elevuteth  Know- 
ing into  Being,  which  is  at  once  the  Science  of  Beuig,  tlie  Being  and  tho 
Life  of  all  genuine  Science. 

[D.] 
Tn  all  ages  of  the  Christian  Church,  and  in  the  later  period  of  llie  Jew- 
ish (that  is,  as  soon  as,  from  their  acquaintance  first  with  tlie  Oriental  and 
afterwards  with  die  Greek  philosophy,  the  precnrsmy  and  preparative  in 
fluences  of  the  Gosi)el  began  to  work)  there  have  existed  individuals  (La- 
odiceans  in  spirit.  Minims  in  fr=th,  and  nominalists  in  philosophy)  who 
mistake  outlines  for  .substance,  and  distinct  images  for  clear  conceptionB ; 
with  whom  therefore  not  to  be  a  Ihincc  is  the  same  as  not  to  he  at  aU.  I  ho 
contempt,  in  which  such  persons  hold  the  works  and  doctrines  of  all  the- 
ologians before  Grotius,  and  of  all  i.hilosophers  before  Locke  an<l  Hartley 
(at  least  before  Bacon  and  llobbes)  is  not  accidental,  nor  yet  altogether  ow- 
ing to  that  epidemic  of  a  prou.l  ignorance  occasioned  by  a  diftnsed  scio- 
lism, which  gave  a  sickly  and  hectic  shewiness  to  the  latter  ha  1  of  the 
last  century.  It  is  a  real  instinct  of  8elf-<lcfence  acting  offenmvely  by  an- 
ticination.  l''or  the  authority  of  all  th.^  greatest  names  of  antiquity  is  ful 
«;  f decisive  against  them:  and  man,  by  the  very  nature  of  Ins  birth  and 
growth,  is«o  much  the  creature  of  authority,  that  there  was  no  way  of 


k^ 


APPENDIX. 


387 


»  how  hcnvcn-likc  it  m  lo 
:>  s|  cfiks  uruler  the  iiiflii- 
tice  !     For  all  ahiiling  anil 
uffectioimtc  fellow-chi-is- 
Thc  delight  which  ho 
lour  the  gladdciiL'd  preach- 
',  without  discovrring  and 
us,  the  hciritagc  and  rever- 
irsts  forth  in  i)rayer  and 
but  the  labourers  few.    O 
rs  into  thy  liarvest !  There 
ck.    Thou,  Lord  over  all, 
shall  they  call  on  him  h> 
ley  believe  in  hini  of  whom 
r  without  a  ])reacher  ?  and 
Liid  O !  how  beautiful  upon 
I  good  tidings,  that  publish- 
lings,  that  publisheth  salva- 
d  reigncth  !  God  manifcHt- 
'  tlio  harvest,  send  fortli  la- 

■,  that  wc  may  seek  within 

may  find  within  us,  what 

on,  which  cle\ateth  Know- 

f  Being,  the  Being  and  tho 


the  later  period  of  the  Jew- 
3  first  with  die  Oriental  and 
icursoi-y  and  preparative  in 
lavo  existed  individuals  (Ln- 
linalists  in  philosophy)  who 
inges  fi)r  clear  conceptions ; 
tame  as  not  to  he  at  aU.  Tho 
rks  and  doctrines  of  all  thc- 
rs  before  Locke  and  Hartley 
lental,  nor  yet  altogether  ow- 
caxioned  by  a  difiiisiid  scio- 
ess  to  the  latter  half  of  the- 
nce acting  oifi-nsively  by  an- 
est  names  of  antiquity  is  full 
very  nature  of  his  birth  ami 
■,  that  there  vras  no  way  of 


eirectunlly  resisting  it,   l>ut  by  undermining  the  reverence  for  tho  past  in 
V)to.     Thus,  the  Jewish  I'roiiliets  hnve,  forsooth,  u  ccrtahi  degiee  of  a?i<i- 
qiutritm  value,  ua  being  the  only  specimens  extant  of  tho  oracles  of  a  bar- 
barous tribe;  tb(!  nvan<relhl.i  are  to  bn  interprcitcd  with  a  due  alhimnce  for 
their  superstitious  prejudices  concerning  evil  spirits,  and  Ht.  I'anl  never 
suffers  them  to  forget  that  he  had  been  brought  up  at  the  fiiet  of  a  Jewish 
llahbi  I    The  Cre<-ks  indeed  were  o  Jim  people  in  works  of  taste  ;  but  us 
to  their  ithilosoi)her8  !  the  writings  of  Plato  arc  tinoke  luid  flash  Irom  the 
w  itch's  cauldron  of  a  dislm'bed  imagination  !— Aristotle's  works  a  ([uickset 
hedge  of  fruitless  and  thorny  distinctions !  and  all  the  lMiilosoi)hers  before 
IMato  and  Aristotle  liiblers  and  allegori/.ers ! 

But  these  men  have  had  their  day  :  and  there  are  signs  pf  the  times 
clearly  annoimcing  that  that  day  is  verging  to  its  close.  Even  now  there  are 
not  a  few,  on  whose  convictions  it  will  not  be  iininfluencive  to  know,  that 
the  i)ower,  by  which  men  arc  led  to  the  truth  of  things,  instead  of  the  ap- 
pearances, was  deemed  and  entitled  the  living  and  subsUuitial  Wonl  of 
God  by  tho  soundest  of  thu  Hebrew  Doctors;  that  the  eldest  and  most 
profotmd  of  the  Greek  philosophers  demanded  assent  to  their  doctrine, 
maiidy  as  (ruifiiidto.iupui^o/o?,  i,  e.  a  traditionary  wisdom  that  had  its  origin 
in  uispiration  ;  that  these  men  referred  the  same  power  to  the  :ii>i>  .Isdoiuf 
vnoSwixom-io;  Joror;  and  that  they  were  scarcely  less  express  than  their 
scholar  Philo  Judffius,  in  their  aflirmatiotis  of  the  Logos,  as  no  mere  at- 
tribute or  quality,  no  mode  of  abstraction,  no  personification,  but  literally 
and  mysteriotisly  detis  alter  ct  idem. 

When  education   has  (hscipline<l  the  minds  of  our  gentry  for  austerer 
btudy  ;  when  educated  men  will  beasliamed  to  look  abroad  for  truths  that 
can  be  only  found  within  ;  within  themselves  they  will  discover,  iiUuitiveli/ 
will  lluiy  tliscovi'r,  the  distinctions  between  "the  light  that  lighteth  every 
man  that  comelh  into  the  world"  and  the  understanding,  which  forms  the 
pecidium  of  each  man,  as  ditierent  in  extent  and  value  from  another  man's 
luiderstanding,   as   his  estate  may  be  from  his  neighbour's  estate.    The 
words  of  St.  John,  fiom  the  7th  to  the  12th  verse   of  his  first  chapter,  are 
in  their  whole  extent  hiteriiretidile  of  the  Understiindiiig,  which  derives 
its  rank  and  mode  of  being  in  tlie  human  race  (that  is,  as  far  as  it  may  be 
contrasted  with  tlie  instinct  of  the  dog  or  ele))hunt,  in  all,  whicli  constitutes 
it  human  nuderstanding)  from  the  tmiversal  Light,    This  Light  therefore 
comes  as  to  its  own.    Being  rejected,  it  leaves  the  understanding  to  a  world 
of  dreams  and  darkness:  tor  in  it  idoiu;  is  life  and  the  j.ike  is  thk  light  of 
iMBN.  What  then  hut  apparitimis  can  remain  to  a  J'hilosopliy,  which  strikes 
death  through  all  things  visible  and  invisible ;  ssitisfics  itself  then  only 
when  it  can  exjilain  those  abstractions  f)f  th(M)utward  senses,  which  by  an 
unconscious  irony  it  names  inditlerently  facts  and  plmMioninin,  inechiinic- 
(lUy — that  is,  by  the  laws  of  Death  ;  and  brands  with  the  name  of  Mysti- 
cism every  solution   groundeil  in  liife,  or  the   powers  and   intuitions  of 
Life  P 


J8S 


AlUJi    TO    HLILKCTION. 


,  ,„  „.,,  ,„,,,  ,.,,,,,  „•  ih.  Iiglu  Im  r.cc.ivo.1  by  laitl., ...  .net.  nruU-r...in.l- 

,n«s,.  .lel..,alos  ,1...  ,.nv.legH  to  -h.'o.u.  Sons  of  (^ul  (i^,.,......)  „pa.H  .nj- 

vvlak-  ..,  ol.:vu,.s,  evr.n  as  ,kc  hcams  of  tin,  sun  n.n.n.o.a.e  ^v.  W  the  n  M, 
an.l  make  its  natural  da.kness  an.l  .artLly  natur.  ll.e  bearrr  and  n-tetpreu,. 
ol' their  own  plory.     '/•.u.  ,-.,  .7.;.i...,,., ..,.  ,..,  f,t.,,if. 

The  very  same  truth  is  foutul  in  a  fVa,'.n.-nt  of  the  Ephes.an  Hcrarh  us, 
,HV8orve.l  by  Slobanis,  mi.l  in  son.csvhut  ditlera.t  >v..r.ls  by  D.og.M.es  l,a- 
'rtius.    ^-'.o"  -'•i--^  M/.p.':."^..'  X:"i  ";-^-V  ^'-•""'-   '""';'""  >;'"«' .""■''^ 
,•;.,.;.  ,,.,u.c....p.y..-n.-     THAN.„ATn.N:-To.hsc-our.scraUonall        .l^vc 

would  r...der  the  dis.-ursive  under.undinR  "./.Voumo/  reason  )  U  be- 
hoves us  to  derive  strength  iron,  that  which  is  conunot.  to  all  n>en :  (-tu- 
light  that  lighteth  every  man.)    For  all  hun.at.  underslat.hngs  are    our- 
.il.ed  by  the  one  Uivino  Word,  whose  power  is  ronuuensurate   w.th   us 
will,  atid  is  sullicient  lor  all  and  overfloweth  (=shincth  n.  darkness,  tiud  .s 
not  eoiitained  thercui,  or  comprehended  by  darkness.) 

'in.is  was  Heraclitus,  whose  book  is  nearly  six  hundred  yonrs  older  than 
il,e  (iospel  ..f  St.  John,  and  who   was  proverbially  entitled  tho  Dark  (<- 
«,.or..,or)    Jiut  it  wiLS  a  darkness  which  Socrates  would  not  condfmn.nnd 
which  would  probably  appear  to  enlightened  Christians  tho  darkness  ol 
pn.phecv,  had  the  work,  which   he  hid  m  the  t.-n.ple,   been  preservc.l  to 
us     Butobs.uri.y  is  a  wonl  of  n.any  n.eanit.gs.    It  may  be  ...  the  s.ib- 
iect  •  it  may  be  i.i  the  a.ithor ;  or  it  may  be  in  the  rea.lcr  ;-a.u  tlusaga.n 
,.ay  originate  in  the  stale  of  the  reader's  heart;  or  in  that  ol  Ins  eapae.- 
,y  :  or  in  his  ten.per ;  or  h.  h.s  acci.lenlal  associat.ons.    1  wo  k.nds  are  es- 
pecially poi..led  out  by  the  .iivme  Plato  in  bis  Soplnstes.      Ihe  Ihauly  oi 
be  Origi..al  is  beyond  n.y  reach.  On  n.y  a.i.Mety  to  g.ve  the  lnl..ess  ...  the 
Thought,  I  must  ground  my  excuse  for  construing  vMhvv  than  t.m.slatmg. 
The  fi.lelity  of  the  versio..  ...ay  well  .Uoi.e  for  its  harshness  i..  a  passage 

ihat  il.'serves  a  me.litation  beyond  the  ministry  of  words,  even  the  words 
of  I'lato  himself,  though  ...  thc.i,  or  nowhere,  arc  t(,  be  l.ear.l  the  sweet 
sounds,  that  issued  from  the  llca.l  of  Men.n..n  at  the  rou.h  of  L.ght 
"One  thin.' is  the  Hurdmss-to-be-undcrsloodoi:  the  feoph.st,  another  that  of 
Uie  l'liilos.Tpl.er.  Tho  fon.ter  retreating  into  the  obscurity  of  that  wliKh 
luiihrwl  Ime  Being,  (tuu  u^i^Kroc)  and  by  long  intercourse  accustomed  to 
"Uio  same  is  hard  to  be  k.iown  .^n  account  of  the  duskiness  ol  the  place. 
But  ilie  philosopher  by  contemplation  of  pure  reason  evermore  api.roxi- 
„ialu.K  to  tic  idea  of  true  Beh.g  (ra..i.To.-)  is  by  no  means  ea.sy  to  be 
«eea  .m  account  of  the  splendor  of  that  region.  For  the  intellectual  eyes 
,.f  tho  Many  tUt,  and  arc  incapable  ol  looking  fixedly  toward  the  Ood- 

'  There  ni-e,  I  am  aware,  persons  who  willingly  admit,  that  not  in  articles 
of  Faith  .done,  but  in  the  heights  of  tieon.etry,  and  even  in  the  necessary 
fn^t  principles  ol  Natural  I'hilosopby,  diere  e.vist  tn.ths  of  apod.ct.c  force 


ai'1'k;.mx. 


389 


liiitti,  to  mc\i  iindfrHtiind- 
(Joil  (i-i.i'"""))  ('xpiHi<ti"W 
inctii-|i(iiatP  wiili  tlic  mist, 
llie  beiirt'i-  and  iiitorpretei 
I,  If. 

r  the  Ephesiiin  HcrarlitufJ, 
It  words  by  Diogi'iiis  Ln- 

juiiuii-  ii)iijuiiiit  yiiy  .i«i  rf^; 
1(11  ■tudduiov  iximut  l^i/.m.  xut 

liscoiirse  lutioiially)— il'we 
liicourse  of  reason")  it  t)c- 
oinnion  to  all  men :  (=-tlii; 

uiidoirtlaiiilings  ani  iintir- 
ia  commensurate  with  liis 
.'iliincth  in  darkiiefcs,  and  is 
kness.) 

K  Imndred  years  older  than 
•biully  entitled  tho  Dark  (« 
es  would  not  condemn, and 
Christians  the  darkness  of 
temjile,   been  iireservcd  to 
igs.    It  may  be  in  the  Kiib- 
the  reader; — and  this  again 
[;  or  in  that  of  liis  cajm(;i- 
■iation.s.    Two  kinds  are  cs- 
I  Hoi»histes.     Tlic  Ihiiuly  of 
ity  to  give  the  lidness  c.  the 
ting  rather  tlian  translating, 
r  its  harshness  in  a  i)as5agc 
Y  of  words,  even  the  words 
',  arc  to  bo  lieard  the  sweet 
)n  at  the  Totich  of  Light, 
the  Sophist,  another  tliat  of 
the  obscurity  of  that  which 

intercourse  accustomed  to 
the  dnskineps  of  the  place. 
!  n;ason  evermore  approxi- 
is  by  no  means  ea.<«y  to  bo 
1.  For  the  intellectual  eyes 
)g  fixedly  toward  the   God- 

gly  admit,  that  not  in  articles 
y,  and  even  in  the  necessary 
;.\ist  truths  of  apodictic  force 


Tak., .«  mi  L.,.l»iio«,  U.o  ,,..-„.l mB  "°  »  «         !,„|„,„„„,i„„,    ,.,  n,ll,„v« 
selves  MTAU..V.NS.     i  -     -       "^^;;:^  ^,.„,,  ,,  ,,.o.luco  and  jt.stify  tho 

i:iz^:B:^:.'iS't;i^:n,s;;;:;;n,:i:^i::-^ 

.<r,.--ur!  y<'f  '"<■;•"■"  t-";'^'r'"  "■j"'-"'"^  ''■■ 

•„,.  .„.„  ia»,  i. ..,  in«  •...  H- -n  h-:|  •;■«-'■*:;,;:; 

Cosn.o  was  wont  to  discourse  w.th  F.cmo,  Pol,,  ^''^  J^  .^j^  ,,.j 
rattdula  on  the  Ideas  of  Will,  God,  and  Immort  y.  T  '^^^^^ 
authorof  the  Arcadia  the  su.r  ot  -;^^^  ,,  li  ^^..^  Mho 
stellation  of  1^''-^-^''--;;;:;:;:  ^^^:  ;;    ,  .:    'Ld  statLnan,  held 


3'JO 


AIDS    TO    KEKliKCTION. 


t 


::t: 


r ! 


.1 


■i  ^ 


caillily,  fail-,  niid  miiialilc,"  ns  ilio  Symbol  of  that  Jdrii;  and  on  Music  bikI 
PoLny  iw  lis  li\iiiji  Edurts!  AVitli  the  sairic  jrciiiul  ri'ViTf  iic<;  diil  tlieyoimjj- 
tn-  Algrnioii  (•oiiiiriiiiin  with  llaiiingtoriaml  Milton  on  tliu  Idtaot'  a  iMirt'cct 
stall! ;  and  in  wiiat  sense  it  is  true,  ihnt  tlio  niun  (i.  o.  the  aggiTpato  ofUio 
inliahiuuiis  of  a  conntry  at  any  one  lijiie)  are  made  for  tlie  state,  not  tlio 
state  for  th(!  men.  IJnt  thase  light.s  sliiiio  no  longer,  or  for  n  few,  Exunnt : 
and  enter  in  their  stead  lloiofiTiies  and  Costard!  masked  aw  Metapliynx^s 
and  Common-sense.  And  tliose  too  Imvo  their  Ichnts!  Tlio  fonner  huH 
ui\  A/trt,  that  llmne,  llarth'V,  and  Condillac  have  e.vplodcd  all  Mfw,  Imt 
thosu  of  sensation  ;  he  has  an  lUm  that  ho  was  partieularly  pleaaed  with 
the  line  Jdva  of  the  last-named  PhiloKophcr,  that  there  is  no  alisin-dity  in 
asking,  Jriial  color  I'irlue.  Jsof?  inasnnielt  as  the  jiro|»(;r  phiK)so|>hic  an- 
swer wonkl  be  blaek,  lilue,  or  liotti(;-gret'n,  aeeording  as  the  coat,  waist- 
coat ami  small-rloihes  might  chance  to  be  of  the  jierson,  tlio  neries  of 
vvlioee  motions  had  excited  tlie  sensations,  which  lormcd  our  Idea  of  vir- 
tue. The  latter  has  no  Idea  of  a  iietter-flavorod  hamieli  of  venison  than 
he  dined  off  at  the  Albion,  he  admits  that  the  French  have  an  excellent 
Idea  of  I'ooking  in  general,  but  holds  that  their  best  cooks  have  no  morn 
Ideaoi  dressing  a  tnrtk;  than  the  gourmands  thcinselves,  at  I'aris,  have  of 
tin;  trne  taslr  and  color  of  the  fat! 

It  is/,..:  impossible  that  a   portiim  of  the  high  value  attached   of  lato 
years  to  the  Dates  and  Mnrgins  of  our  old  Folios  and  Unartos,  may  !)0 
transferred  to  their  (^intents.     Even  now  there  exists  a  shrewil  suspicion 
in  tlio   minds  of  reniling  men,  that  not  only  I'luto  and  Aristotle,  but  even 
Scotua  Erigena,  and  the  schoolmen  from  Peter  Lcmibaid  to  Duns  Scotus, 
are  not  such  intire  blockheads,  as  th<'y  J>ass  lor  with  those  who  have  never 
perused  a  line  of  their  writings.     VVliar  the  nsiilt.s  may  be,  shoiiM  this  ri- 
'M'  1  into  conviction,   I  can  but  guess.     Hut  all  History  seems  to  favor  the 
persuasion,  1   entertain,  that  in  every  age  tin:  sjieculative  J'liilosoi)hy  in 
general  acceptdiice,  the  metaphysical  opinions  that  n,'ii)j)en  to  hv.  jiredom- 
inant,  will  inllnence  the  Tluolo^ij  of  that  age.     Whatever  is  projiosed  for 
the  Beliel",  as  trne,  must  have  been  previously  udmitled  by  Iteason  as  pos- 
sible, us  involving  no  contradiction  to  the  universal    (inins  (or  laws)  of 
Thought,  no  incompatibility  in  the  terms  of  tiie  projiosilion ;  and  the  de- 
termination on  this  head  belongs  exclusively  to  iIk;  science  of  Metapliys- 
ics.     In   each  article  oi'  Faith  embraced  on  conviction,  the  mind   deter- 
mines, fii-st  intuitivclij  on  its  logical  possibility  ;  seeondlv,  dvicursivel;/,  on  its 
aiiidogy  to  doctrines  already  believed,  as  well  as  on  ■:<  correspondencies  to 
the  wants  and  llicnities  of  our  nature  ,  and  thirdly,  liistoricalli/,  on  the  di- 
rect and  indirect  evidiMices.     Hut  the  j;robability  of  an  event  is  a  part  of 
its  historic  evidence,  and  constitutes  Its  presumptive  [iroolj  or  the  evidence 
(t  priori.     Now  as  the  evidence  a  posteriori,  reipiisite  in  onler  to  a  satis- 
liictory  jM-oof  of  the   actual  occuirenre  of  any  Fact,  stands  in  an  inverse 
ratio  to  tlio  strength  or  weakness  of  the  evidence  a  priori  (tlmt  is,  a  fact 


AI'PKNDIX. 


301 


t  Jiicu;  anil  on  Mimic  nnd 
I  rc'Vf.'rf  Tic(;  did  tlie  yoiiiiK- 
nn  on  tliu  Ilka  of  ii  jMirfcct 
(i.  o.  till!  aggiTpato  of'tlui 
mdo  lor  tilt;  state,  not  tJio 
1,'L'r,  or  for  a  few.  Exeunt : 
I !  inusl<('d  aH  Metapliynu^s 
Ideas !  The  fonner  huH 
c  cxitlodcd  all  IiIkui,  but 
I)articularly  pluatiod  with 
lit  tliLTc  is  no  al).«nrdity  in 
:lic  jiroiK'r  pliilo»o|>liic  an- 
•ordiii"^  an  tliu  coat,  waist- 
'  the  jiurson,  tlio  wcrios  of 
■h  formed  our  Idea  of  vir- 
d  liiiinicli  of  venison  tlian 
French  liavo  an  excellent 
r  best  cooks  have  no  moro 
cniselves,  at  I'aris,  have  of 

jrli  value  attached   of  lato 
lios  and  Uuartos,  may  !)0 
;  exists  a  slu'cwil  suspicion 
ato  and  Aristotle,  but  even 
Lonibaid  to  Duns  Scotus, 
Willi  those  wJiohave  never 
ults  may  be,  shoidd  this  ri- 
liistory  seems  to  favor  the 
s|)eculative  l*liilosoi)hy  in 
tliiit  jiajijien  to  bi;  jiredoni- 
W'liattner  is  pro])oscd  for 
udmitled  by  Keason  as  pos- 
iversal    forms  (or   laws)   of 
1^  proj)osilion ;  and  the  dc- 
>  iIk;  science  of  Metapliys- 
onviction,  the  mind   doter- 
secondly,  diicursivfly,  on  itti 
.s  on  ■:■!  correspondencies  to 
rdly,  liistoricalhf,  on  the  di- 
jty  of  an  event  is  a  part  of 
plive  jiroot;  or  the  evidence 
cquisite  in  ord(!r  to  a  sntis- 
l'"act,  stands  in  an  inverse 
incc  a  priori  (that  is,  a  fact 


probable  in   itself  may  be  believed  on  sli<;lit  tesfi/nony)  it  is  nianifist  that 
of  the  thr.M!  Factors,  by  which  the  mind  is  di'termiued  to  the  admissinn 
or  rejection   of  tin!  point  in  <pi(!Stion,  the  last  must  lie  greatly  iidluenced 
by  the   second,   and  that   both   depend  on   the  first,   not  indeed  as  their 
cause  or   preconstitiieiit,  but  as  tlajir  iiidisjiensabh;  condition  ;  so  that  tho 
very  inipiiry  concerning  them  is  prepostcrous(=:;'iui('"i^'i<  «<"'  i'5H"'i'  fli^'mnw) 
as  long  as  the  tirst  remains  undetermined.    Again  :  the  history  of  human 
opinions  (ecclesiastical  and  philosophical  history)  confirms  by  manifold  in- 
stances, what  attentive  consideration  of  the  jiosiiion  itself  might  have;  au- 
thorized ns  to  presmue,  nam(;ly,  that  on  all  such  subjects  as  are  out  of  tho 
sphere  of  the  senses,  and  therefore  inc.'i|)able  of  a  direct  proof  from  out- 
ward ex|)ericnce,  the  (piestioti  whether  any  given  position  is  logically  im- 
])08sible  (incoini)atible  with  Reason)  or  only  incompreh(;nsiblc  {i.  e.  not  re- 
(hicible  to  the  forms  of  Sense,  namely,  Time  and  .Sjjace,  or  those  of  tho 
Understanding,  namely  Quantity,  (iuality,  and  Kelation— )  in  other  words, 
the  question,  whether  an  assertion  be  in  itself  inconeeival)le,  or  oidy  by  us 
miimaginablc,  will  be  decided  by  each  individual  according  to  the  positions 
assumed  as  first  )irinci))li;s  in  the  m<;taphysical  system  which  he  had  pre- 
viously ad()))ted.     Thus  the  existence  of  a  Supreme  llesison,  the  Creator 
of  the  material  rniverse,  involved  a  contradiction  for  a  disciple  of  Epicu- 
rus, who  had  convinced  hiniHclf  that  causative  thought  was  tantamount  to 
something  out  of  nothing   or  substance  out  of  shadow,  and  incompatiblo 
with  the  axiom  Nihil  ex  nihilo:  While  on  tlie  conlrary,  to  a  Tlatonist  tho 
position  is  necessarily  presupposed  in  every  other  truth,  as  that  without 
which  every  fact  of  experience  would  involve  n  contradicti(jn  in  Iteason. 
Now  it  is  not  denied  that  the   Framers  •  :'  or.-  Church  Liturgy,  Homilies 
and  Articles,  entertained  metai>liysical  oj   ni  .usirreconcileable  in  their  first 
princii)le3   with   the  system  of  sjieculative    phi!  )Sopliy  which   has   been 
taught  in   this  eountiy,  and  only  not  universally  received,  since  the  asser- 
ted and  generally  believed  defeat  of  the  15isho|)  of  Worcester  (tho  excel- 
lent  Stillingfleel)  in  his  famous  controversy  with   l\lr.  fiOcke.     Assuredly 
therefore  it  is   well  worth  the   consideration  of  our    l'iStalili.<licd  Clergy 
whether  it  is  at  nil  probable  in  itself,  or  congruous  with  expi^rience,  that 
tlieilispnted  Articlesof  our  Churclw/c  rf rc/rt/w  dcredtndis  should  be  adopt- 
ed   with   singleness  of  heart,  and  in  the  light  of  knowledge,  when   the. 
grounds  aud  first  philimjih;),  on  which  the  Framers  themselves   rested  the 
antecedent  credibility  (may  we  not  add  even  tlio  nvcltdrilitij  J)  of  the  Arti- 
cles in  question,  have  been   exchanged  for  principles  the  most  dissimilar, 
if  not  contrary  ?     It  maybe  snid  aud  tndy,  that  the  Scri])tures,   and  not 
metaphysical  systems,  are  our  best  and  ultimate  aiMbority.     And  douKlh^srf, 
on  Revelation   nnist  we  rely  for  the  Irvth  of  tlie  Itoctrinus.     Yet  what   is 
held  hicapable  of  being  conceived  as  jiossible,  will  be  detnic.l  incapable 
(if  having  been  revealed  as  real :  aud  that  pliiiosupliy  has  hithrji,)  bad  u 
negative  voice,  as  to  the  hilirjirdation  of  the  Scriptures  in  high  and  doc- 


\- 


I 


;5!)3 


AII>S   TO    RFFLRCTION. 


!»■!  4. 


iiiiml  pojiitH,  1m  |ir(tv(>(l  hy  thf  roiinir  of  nrpiiinriit  n<loi>tPd  in  tho  rontm- 
viTsial  voImiik's  of  all  tlio  orthodox  J)iviii(>«  Irom  Orijii'ii  to  HiHliop  Hull 
as  wi'll  lis  1*^'  tir-  very  dirtrrcnt  sriisp  tittuclicil  to  ijio  sairintoxtA  liy  thedis- 
i-iploM  uf  tli<^  iiKidcm  Mitaphymtjur,  wlicicvpr  tlioy  havo  Iwpii  at  libtT- 
ly  to  form  tli«ir  own  cnJodH  accordiiijr  to  tJicir  own  exposition. 

(repeal  liio  (^imKtioii  then  :  is  it  likely,  that  llieHtitli  of  our  nnresfon* 
\<'ill  lie  retnini'd  wlieii  their  philosophy  is  rejerted?  rejecterl  a  ])riori,  as 
l»aMe|ess  notions  not  worth  in(|>iiring  into,  as  ohsolete  errors  vvhieh  it  wonld 
he  "slnijinfr  ihf  slniit"  to  eonfnte?  Hhoiijd  the  answer  bo  in  the  negative. 
It  wonld  be  no  strainei'l  inference  tiiat  theClerfryat  least,  as  the  Conserva- 
tors of  the  Tiationid  Fatflt,  and  the  aeeredited  Rrprescntatiros  of  l,eam- 
ing  in  frenerni  amongst  us,  might,  with  great  advantnpJto  their  own  peaeii 
of  mind,  qnnlify  themselves  to  judge  for  themselves  eonceming  the  com- 
parative worth  and  solidity  of  the  two  sehemes.  Let  them  make  the  ex- 
periirient,  \^  liether  a  jtatieiit  re-liearing  of  their  i)re<lecessors'  cause,  with 
p'ir.iigh  of  predilection  for  the  men  to  counterpoise  the  prejudices  againM 
their  system,  niight  not  induce  them  to  move  for  a  new  trial — a  result  of 
no  mean  inii)oiiancc  in  my  opinion,  were  it  on  tliis  account  alone,  that 
it  would  recall  certain  ex-digniinrirrt  in  tlic  Jiook-rrjmhltc  from  tlieir  long 
exile  on  the  shelves  of  our  public  libraries  to  their  old  familiar  station  on 
the  reading  desks  of  our  theological  students.  However  strong  the  i)re- 
suniption  were  in  favor  of  principles  authorized  by  names  that  must  needs 
be  so  dear  :uid  venerable  to  a  Minister  of  the  Church  of  England,  as  those 
of  lfooKER,'WHi  KER,  FiKi.i),  Do.NSE,  Helpex,  Stillinofleet,  (mascu- 
line intellects  fiirmed  iiiuler  the  robust  di.scii)liiie  of  an  age  memorable 
Ibr  keeiuiess  oi'  reseurcli,  and  iron  industry  !)  yet  no  undue  preponderance 
limni  any  previous  weight  in  this  scale  will  be  apprehended  by  minds  ca- 
(M)k»le  iif  <!Xfimaling-rhe  counter-weights,  which  it  must  first  bring  to  a  bal- 
an'-e  iu'tlie  scale  opposite'!  The  obsfinucj'  of  o])inions  that  have  always 
been  r^aken  for  grjinterl !  opinions  unassailable  even  by  the  rcmeniLrance  of 
a  dor*'!  She  siJent  u«»' rescence  of  lielief  from  the  unwatched  deposi- 
tions flf  a  gcneml,  nevei-"ontradirted,  hearsay,  the  coneuiTing  suffrage  of 
iHiodeni  book.--  all  pre-^in.iiosing  or  re-aAsei1ing  the  same  jirinciples  with 
■{\i>'  same  intirleuf'-.  and  >M'b  the  .same  rontem]it  for  all  i)rior  .systems!— 
a»»H  aniong^fhes**.  W^trks  of  highest  authority,  appealed  to  in  our  Legisla- 

tnr<';-  anH     ■'■  '  on  xt  our  t'niversilies;  the   very  books,  perhaps,  that 

calle.l  Ion  firi*  effort^  in  thinking!  the  solutions  and  confutations 

in  which  imist  theri'fore  liav<'  iiwoeared  ivnliild  more  satisfactory  from 
their  having  given  ii<  our  first  info«nation  (»f  th*^  difficulties  to  be  solved, 
of  the  opinions  to  l»e  confiitnil ! — VV«Mlly,  a  f^Wgjvwinn's  jiartiality  towards 
the  tenets  of  his  forefiithers  must  be  intense  bnytHid  all  |)recedent,  if  i) 
can  iM'ire  than  sustain  itself  afsainst  nn'agontHii-'  so  strong  in  tJwMnseives, 
ami  with  such  mighty  adjunct,"! 

Nov  in  ibJ!"  ennnieniiion  dare  f   ihoujfli  fully  i«»'''itre    of  the  obloqiw  t>i 


it  ,i(k>jif«'<l  in  the  rontro- 
Ori{.'<ii  to  Hixliop  Hull 
..n-  simio  texts  by  thedis- 
thoy  liiivo  Iwen  ut  lil>or- 
kvn  cxpoHitidii. 
•  faitli   "f  imr  nnrfstors 
(1  ?  n-jocti'd  n  priDri,  as 
.  'ti-  orrorn  wliidi  it  would 
inswor  be  iii  the  iu'i;ntivc, 
■at  Icnft,  iw  the  (.'diiscrva- 
lloiJiesriitntircH  of  Leam- 
imtnfrt!  to  their  own  peace 
Ives   conecniing  the  eom- 
.     I.et  them  make  the  ex 

predecessors'  ennse,  with 
)isc  the  prejudices  against 
r  a  new  trial— a  result  of 
n  tliis  aeeouiit  alone,  that 
ok-rqmhlk  from  their  long 
their  old  familiar  station  on 
However  strong  the  pre- 
d  bynames  that  must  needs 
Church  of  England,  asthoso 

KN,  SlILLIMiFLEKT,  (nmSCU- 

)line   of  an  age  memoriiblo 
i^ct  no  undue  jireponderanco 
^  a]ipreliended  by  minds  ca- 
h  it  must  first  bring  to  a  bal- 
f  opinions  that  have  always 
•  even  by  the  remembrance  of 
•om  the  nnwatched  deposi- 
,-,  the  eoncun-ing  suffrage  of 
iig  the  same  principles  with 
cmpt  for  all  i)rior  systems  !— 
•,  ajipealed  to  in  our  Legisla- 
le   very  books,  perhaps,  that 
the  solutions  and  conliuations 
ifold  more  satisllictory  from 
f  th»»  difficulties  to  be  solved, 
IfrgjH^mn's  (lartiality  towards 
V  l)py*nd  all   precedent,  if  it 
ninK*  so  strong  in  tJ^einselvcH, 

rullv  aiw-ftre    of  the  oWoqtw  u> 


AITE.VDIX. 


3M 


svJiich  I  am  exposing  myself)  omit  the  noticeable  fact, that  we  iiave  attach- 
ed a  portion  <;ven  of  our  national  glory  (not  oidy  to  the  system  itself,  that 
syiem  of  disguised  and   dceoious  firinirmiiiiim,  which  has  been  the  only 
orthodox  philosophy  of  the  last  himilrcd  yeai-s  ;  but  also,  and  more  emphat- 
ically,) to  the  tiame  of  the  assumed  fatlier  of  the  nystem,  wlio  rained  it  to 
its  present   "pride  of  jilace,"  and  almost  universal  acceptance  lIu'ougho\it 
F.urope.     And   how   was  this  effected  ?    Extniisiatlh/,  by  all  the  eauscfi, 
consecpiences,  and  accompaniments  of  the  Uevolufion  in  l()8fl :  by  all  llio 
opinions,  interest*!,  and  passions,  which,  courUeracUd  by  the  sturdy  prejudi- 
c(«  of  the  mal-contents  with   the  Revolution  ;  quoiyitd  by  the  compromi- 
sing character  of  its  chief  conductors ;  not  more  projielled  by  the  spirit  of 
enterprise  and  lia/ard  in   our  I'ommereial  towns,  than  held  in  cheek  by 
the  characteristic  vis  inertia,  of  the  j)easnntry  and  landholdei's;  both  par- 
ties cooled  and  lessoned  by  the  cipial  failure  of  the  destruction,  and  of  the 
restoration,  of  nionarcliy ;  it  was*  effected  extrinsically,  I  say,  by  the  same 
influences,  which,  [not  in  and  of  themselves,  but  ivilh  idl  these  and  smidry 
t)ther  modifications)  combined,  tmder  an  especial  controid  of  Providence, 
lo  jM-rfect  and  seciU'C  the  majestic  Temj)le  of  the  liritiyh  Constitution  ! — 
Hut  the  very  same  which  in  Fmnc<-,  'nithoui  tliis  providential  coinitcrpoise, 
overthrew  the  motley  fubric  «)f  feudal   ojiprcssion  to  l)uild  up  in  its  stead 
the  madhouse  of  jacobinism  !  Intrinsically,  iiru\  as  far  as  the  philosophic 
scheme  itself  is  alone  concerned,  it  was  effected  by  the  mixed  policy  and 
bonhomie,  witli   whii-h  the  author  contrived  to  retain  in  his  celebrated 
work  whatever  the  system  iMJSsessca  of  eoothing  for  the  indolence,  and  of 
flattering  for  the  vanity,  of  men's  average  understandings ;  while  lie  kept 
out  of  sight  all  its  darker  features,  that  outraged  the  instinctive  faith  and 
moral  feelings  of  mankind,  ingeniously  tliroading-on  the  dried  and  shriv- 
elled, yet  still  wholesome  and  nutritious,  fruits,  plucked  from  tlie  ricJi  grafts 
of  ancient  wisdom,  to  the  barren  and  worse  than  barren  fig  tree  of  tho 
mechanic  j)hilo8ophy.    Thus,  the  sensible  Christians,  "  the  angels  of  the 
church  of  liaodicea,"  with  tJie  numerous  atid  mighty  sect  of  their  odmi- 
rers,  delighted  with  the  discovery  that  they  coidd  i)urclmso  the  deccncicB 
and  the  a-editableness  of  religion   at  so  small  an  expenrlituro  of  faith,  ex- 
tolled the  work  for  its  pious  conchtsions :  while  the  Infidels,  wiser  in  their 
generation  tJian  the  children  (at  least  tlian  these  nominal  children)  of  light, 
eulogized  it  with  no  less  zeal  for  the  sake  of  its  princijiles  and  assump- 
tions, and  with   the  foresight  of  those  obvious  imd  oidy  Ivgilimale  conclu- 
sions, that  might  and  would  be  deduced  from  them.    Great  at  all  times 
and  almost  incalculable  are  the  influences  of  party  spirit  in  exaggerating 
contemporary  reputation ;  but  never  perhaps  "from  the  first  syllahlo  of 
recorded  time"  were  they  exerted  imdcr  such  a  concurrence  and  conjunc- 
tion of  fortunate  accidents,  of  helping  and  fiirthering  events  and  circum- 
stances, ac  in  the  instance  of  Mr.  IiOCKe. 
I  am  moxi  fiilly  p-.TSUaded,  that  the  principles  both  of  taste,  morals,  aui( 

50 


394 


AIDS    TO    HKkl-KCTIOM. 


%  . 


it" 


na.Kion  taught  in  our  n.oHt  ,...|.ulaf  ronippiulin  -f  rnoml  nn.l  p;.  it.,  al  1 1..- 
1.4.1.y,  nut'.rul  llu-olo^y,  ..vi.l.nr.s  of  (■h.iminruty  &r.  «ro  ''«'«;•.;";'- 
„„H  mul  .IrhasiuL'.     Hut  1  nu,  likrwise  not  I.-sh  .Icnply  ronv.nr...!,  tl.nt  ..11 
tho\v..ll-nu,m.t  att...-kH  ou  tl.o  w.itii.?H  of  .„o.l...n  ii.fi.l.ls  rm.l  »';:'-.^t,.-H  ... 
m.,.porteith.-r  of  the  ...Larks  or  of  tl..  ...y.stcr..s  of  .1,.,-  C  hr.«t.a.i  K  •  .- 
Ri',;,  ran  ho  of  no  por...a...-nt  utif.ty,  while  the  a..thorMl,.„.,sclvcH  jo. n  m 
the  luljrar  nppr.il  to  co,n..io..  scse  as  tho  one  inf.U.Me  ju.lgo  ,n  .natters, 
which  heron.c  s..hjectH  of  philoBophy  only.  b.^cm.so  they  involve  a  co.nra- 
.liption  hetweenthia  common  Renso  ai..l  o..r  mornZ  instincts  an.l  re<i...re 
therefore  nnarhiter,  wluch  containing l)oth(em.-«c««cr).m.st  he  h.gh.'r  than 
either     We  h..t  mow  down  the  rank  n.isgrowUi  inHtea.1  of  cleansing  the 
8r.il.  an  long  aa  we  onrnelves  protect  nn.l  manure,  na  tho  pri.lo  ot  our  gnr- 
<U-n,  a  tree  of  fiJsc  kuowlc.lge,  which  looka  fair  nn.l  shewy  an.l  vnr..-gn- 
te.l  with  fruits  rot  ita  own,  tliat  hang  from  tho  branches  wh.ch  have  at 
vario.is  times  heen  ingrnftctl  on  m  stem;  hiit  from  tho  roots  of  which  un- 
der groun.l  tho  runners  are  sent  oflT,  that  shoot  up  at  a  distance  and  hr.ng 
forth  the  true  and  natural  crop.-I  will  speak  plainly,  though  .n  so  do.ng 
I  ...ust  bid  defiance  to  all  tho  flatterers  of  tl.o  folly  and  foolish  s.-lt-op.n- 
i..n  of  the  l.nlf-h.struct.Ml  many.    The  articles  of  our  Church,  and  the  true 
principles  of  govcmnient  and  social  order,  will  never  he  eiTectnally  and  con- 
sistently maintained  against  their  antagonists  till  the  champions  have  them- 
selves censed  to  worship  the  same  Baal  with  their  enemies,  uU  tln^  have 
cost  out  the  common  Idol  from  t\m  recesses  of  their  own  convictions,  and 
with  it  the  whole  senice  and  ceremonial  of  Idoi.ism.    While  all  parties 
agree  in  their  ahjuration  of  Plato  and  Aristotle,  and  in  their  contemptuous 
neglect  of  the  schoolmen  and  the  scholastic  logic,  without  wliich  the  excel- 
lent Selden  (that  genuine  Englwh  Mind,  whose  erudition,  hroad,  deep,  and 
manifold  as  it  was,  is  yet  less  remarkable  than  his  robust,  healthful  common 
sense)  affirms  it  (see  his  Tal)leTalk)  impossible  for  a  Divine  thoroughly  to 
comprehend  or  repiitahly  to  defend  the  whole  undiminished  and  uniululter- 
ated  B.  heme  of  Catliolick  faith :  while  nil  alike  pre-assumo,  with  Mr.  Locke, 
that  the  Mind  contains  only  tho  reliciues  of  the  Seixses,  and  therefore  pro- 
ceed with  him  to  explain  the  substance  from  the  shadow,  Uie  voice  from 
the  echo :  they  can  hut  detect,  each  tlie  others  uiconsistencies.    The  cham- 
pion of  orthodoxy  will  victoriously  expose  tho  bald  and  staring  incongrui- 
ty of  the  Socinian  scheme  with  the  language  of  Scripture,  and  with  tho 
final  causes  of  all  revealed  religion:  the  Socinian  will  retort  on  tlie  ortho- 
dox the  incongruity  of  a  bcUef  m  mysleriea  with  his  own  admissions  con- 
cerning the  origin,  and  nature  of  all  tenable  ideas,  and  as  triumphantly  ex- 
pose the  pretences  of  believing  in  a  form  of  words,  to  which  the  believer 
himself  admits  that  he  can  attach  no  consistent  meaning.    Lastly,  tho  god- 
less .Tiaterialist,  as  the  o.ily  consistent,  because  the  only  consequent,  rea- 
sone.-,  will  secretly  laugh  at  both.     If  these  sentiments  slwidd  bo  just,  the 
consequences  are  so  important,  that  every  wcll-ed.icatcd  man,  who  has 
given  prooft  that  he  has  at  least  patiently  studied  the  subject,  deserves  a 


1. 

f  rnoml  nnd  in>rni<"»l  pl'i- 
lity,  &p.  nro  CiiIho,  mjiiii- 
Icnply  ronviiicfd,  tlint  all 
n  iiifulrls  (inil  hfn^ticH,  in 
i;h  of  ilu;  Christinn  K«'U- 
utliors  thi'iusclvcH  join  in 
nWlil.lt!  judgo  in  matters, 
use  they  involve  a  contrn- 
mil  instincts,  and  rciinirn 
;»i«cr)  must,  lie  liighor  tlinn 
1  inmcfid  of  clcnnsing  tho 
>,  na  tho  prido  of  our  giir- 
ir  and  showfy  and  vnrit'gn- 
I  bronchos  which  have  at 
3m  tho  roota  of  which  un- 
iip  at  a  distanco  and  bring 
)lainly,  though  in  so  doing 
Mly  and   foohsh  8(!lf-opin- 
f  our  Church,  and  the  true 
(ivcr  l>p  elTcctually  and  con- 
I  the  chanijiions  have  thom- 
leir  enemies,  till  tlusy  have 
their  own  convictions,  and 
HOLISM.    While  all   parties 

and  in  their  contemptuous 
ic,  without  wliich  the  excel- 

enidition,  broad,  deep,  and 
is  robust,  healthful  common 
!  for  a  Divine  thoroughly  to 
indiminished  and  uniululter- 
pre-as8<nTio,with  Mr.  Locke, 
B  Seims,  and  therefore  pro- 
the  shadow,  the  voice  from 
nconsistencies.    The  cham- 
s  bald  and  staring  incongrui- 
!  of  Scripture,  and  with  tho 
lian  will  retort  on  tlie  ortho- 
ith  his  own  admissions  con- 
eas,  and  as  triumphantly  ex- 
vords,  to  which  tho  believer 
t  meaning.    Lastly,  the  god- 
ic  the  oidy  consequent,  rea- 
cntimcnts  slwidd  be  just,  tho 
'cll-cducatcd  man,  who  has 
idied  the  subject,  deserves  a 


Ari'KNUIX. 


395 


pu,i,.nt  h.-«ring.  Ila.l  I  n-.t  .honntli-rity  of  th.-  groatost  ot.d  n.. bloM  ..  - 
,,  N  r..r  at  I.M.SI  tvv..  thousand  yrar.  nn  n>y  ndr,  yet  Iron,  the  ulal  m  .r. 
of  U.e  opinions  .h..ns..|v..s,  and  their  natural,  '':»;''''^'':«''''"'''  "'".",' 
w..n.)  spontanoou.  coal.Mvnc.  with  th.  faith  ..f  the  **".>'f '•V,' "  '  ! 
(tlu.y  b'ing,  morcov.r,  the  opiniu.m  of  its  n.ost  .nunent  tathers  I  ng 
appeal  to  ..il  or.ho.lox  CluUia,.s,  whether  they  adhere  to  the  «"'th  only  or 
,,1,;,.  ,.,  „.,.  ,i.i„.  ,.„.l  f.,nu.,  of  the  established  Church  n.  the  words  of  my 
,„.,tto:  Ad  istluec  .pueso  vos,  MualiacunMue,  pn.no  vuleantur  aspect.,  nd- 
t..ndite.  ut  .p.i  vobis  fursan  immire  vldear,  saltern  .ptibus  a.sn.na.n  rut.o.u- 

""Ti;r:;"!:^.l  «n,w,  however,  young  n.en  of  lowest  minds,  and  tho 
very  slulfout  of  whieh  the  sword  and  shield  of  truth  and  h..nor  aro  to  be 
made,  who  will  not  withdraw  all  confidence  from  the  writer,  alU.ough 

Tis  true,  that  passionate  for  onoicitt  Tivtlw 

And  honoring  with  religious  love  the  Great 

Of  elder  times,  he  hattid  to  excess, 

With  an  umpiiet  and  intolerant  Hcorii, 
'      ■  The  hollow  Puppets  of  (Ui  hollow  Age 

Ever  idolatrous,  and  changing  ever  '  , 

Its  worthless  Idols', 
a  few  there nre,  who  will  still  l.ss  he  indisposed  to  follow  liimin  his  mild- 
er mood,  wheiner  their  Fiue.nu, 

I'ierring  the  long-negloctcd  holy  Cave, 
The  haunt  obscure  of  Ol»  rmLosoi'iiv,  > '*- 

.  ,^  ,4.  ,,  yiiull  bid  with  lifted  Torch  its  starry  walls  ■•-■ ' 

Sparkle,  as  erst  they  sparkled  to  the  llauK!  >.       ,■ 

Uf  od'rous  lumps  tended  by  saint  and  sage !    ,      . 

I  have  hinted,  above,  at  tho  necessity  of  a  Glossary,  and  I  will  conclude 
these  8Upj)lementary  remarks  with  a  nomenclature  of  the  principal  terms 
that  occur  in  the  dtmetdsof  si)eculativ(5i)hilo8ophy,  in  their  old  and  right- 
ful sense,  according  to  my  belief;  at  all  events  tho  sense  in  which  I  havo 
myself  employed  them.  The  most  geneiiJ  term  (genns  sumnnin)  belong- 
ing to  the  speculative  intellect,  as  iMinguished  liom  acts  of  the  will,  is 
Ui:pRF,sE^TATlO^,  or  (still  better)  Presentation. 

A  conscious  presentation,  if  it  refers  exclusively  to  the  Subject,  na  a 
modification  of  his  own  state  of  Being,  is  =  Sknsation. 

The  same  if  it  refers  to  an  Object,  is  =  Perception. 

A  Perception,  immediate  and  individual,  is  =  an  Intuition. 

The  same,  mediate,  and  by  means  of  u  character  or  mark  common  to 
scvriral  things,  is  =  a  Conception. 

A  Conception,  extrinsic  and  sensuous,  is  =  a  Fact,  or  a  Cognition. 

The  same,  purely  mental  and  abstracted  from  tho  forms  of  the  Under- 
ftahdhig  itself  is  =  a  Notion. 


9B9  AlOlt   TO   KUkLFX-TIOV. 

A  NDtiori  limy  Im  niili/.t.il,  niul  ln;( ome»  Coipiitioii ;  hut  t»mt  wliich  in 
niilli.T  n  Hcnsiiiiim  or  a  I't-rci'iitioii,  tliat  whicli  is  iititlur  iiitliviiliiul  (i.  c. 
a  Hriiwl.Io  Intuition)  nor  Ri'neriii(i. .-.  ii  coiiffi.tion)  wlii.-li  iioiilior  ri'lcra  to 
outward  Forts  nor  yfl  in  alwtiai-ti-il  IVoin  the  I'ohms  of  poroi-iHion  cou- 
l.iinedintlio  UiiilcrHtaiulinf,' ;  l>ii'  «iii.li  is  irn  iduct  of  tlio  liiiagiiiatioa 
acluute*!  liy  tin-  imic  Kias'oii,  to  wiiicli  then!  niitlM'r  is  or  ran  lit!  lui  ado- 
•luato  corn-Hpoiidtiit  id  I'mc  wori.l  of  rtciiyca— this  and  tliis  aiono  iw  =  an 
Jdk.a.  Whether  Idi'sn  a  e  regiiiativo  only,  acfordiiiK  to  Ariftolli!  anil 
Kant;  or  likewise  (.'oNsTrr^JTivF.,  and  one  with  the  power  anil  Life  of 
Nature, aeconlin^'  to  IMnto,  mid  IMoliimH,  (.•  ^")<.'  -<->}'i>.  ><■"  h  '<"">  <'•'  '"  H'-'i 
,m, ui.*{;w.iu.i,)  1h  tlic  highest ;>roWtm of  I'hilosopliyjUua  not  imrt  of  itauoui- 
ciiclttturc.  ^ 


I-. 


h 


ITho  following  additional  dtllnitiims  extraetiid  from  hJH  other  workn, 
may  help  to  hIiow  that  the  author  attaclies  dihtinel  notions  to  the  leriim 
whioii  ho  emplo\f,  and  hi;  otherwise  of  service  to  the  render.— Am.  Kd.] 

"The  word,  7<'"'.  in  its  orifjuial  weiise,  ns  used  hy  Pindar,  Aristo|iliQiieK, 
and  in  the  f^ospcl  of  INtattliew,  ici)r(vseiitcd  the  visual  ahstraction  of  a  dis- 
tant ohjei^f,  when  v.e  sih-  the  vvhohs  without  flistiiifjuishiiiR  it,.s  parts.     Pla- 
to nilopted  it  ns  a  technieal  term,  and  as  the  antithesis  to  Ki.W..<,  or  seimii- 
ous  images;  tlie  tnui;'ie  it  aial  penshahle  emhlems,  or   mental   words,  of 
ideas.     The  ide;w   tiieiiiwlves  he  considered  as  mysterious  powers,  living, 
Kominal,  ninimtivi;,  and  exempt  from  time    In  this  sense  the  word  he- 
eame  the  jiroperty  of  the  Platonic  school ;  and  it  seldom  o(;eurs  in  Aristo- 
tle, without  some  such  phrase  umiexed  to  it,  na  "according  to  Plato,','  or  "an 
Plato  says."    Our  English  writers  to  the  end  of  Charles  Snd's  reign,  or 
somewhat  later,  cmployi.-d  it  either  in  tlie  original  sense,  or  platonicnlly,  or 
in  a  sense  nearly  concspondcnt  to  our  present  use  of  tlie  suhstantivc,  Ideal, 
always,  however,  opposing  it,  more  or  less,  to  iinogc,  whetlier  of  presem 
or  tthsent  objects." 

"To  express  in  one  word  all  that  appertains  to  perception,  considered  08 
passive,  and  merely  recipient,  I  have  adopted  from  our  older  classics  the 
word  sensuous ;  because  sensual  is  not  at  present  used  except  in  a  bad 
s(!nse,  or  at  least  as  a  tiwral  distinction,  while  sensitive  and  sensible  would 
each  convey  a  diflTerent  meaning.' 

"But  for  sundry  notes  on  Shakesi)eare,  &c.  which  have  fallen  in  my 
way,  I  should  have  deemed  it  imnecossai-y  to  observe,  that  discourse  does 
not  mean  what  wo  noio  call  discoursing;  hut  the  (/wcijwioji  of  the  minrf, 
the  processes  of  generalization  and  bubsumption,  of  deduction  and  conclu- 


itinii ;  litit  tlint  which  id 
ni'ithi  r  irulividiml  (i.  c. 
)  wliifli  iioiihur  rclcr«  lo 
)!i.Ms  of  iiori'i'iHion  coii- 
hict  uf  th<;  liiiUKiiiutiuii 
l\>vr  is  or  oaii  lit!  lui  uilc- 
a  timl  tliiH  uloiH!  IH  =:  an 
'iinliiiK  to  AriMolli:  niul 
thu   power  uml  Lilb  of 

',  uud  nut  I'urt  uf  its  iiuiii- 

,     .    ,  ,  '    .    .  ,,i  ' 


;(!  from  HIh  other  workn, 
tiiift  iiotioim  to  thu  Icriim 
Lo  thu  rtnilcr. — Am.  Dd.] 
by  PiiiiUir,  Ari8to|i)iQiieH, 
isiml  iihstriK'tioii  of  a  ilis- 
iiifjuishiiif;  it,s  parts.     IMa- 
tlicHis  to  KiiWit,  or  Htnmii- 
inH,  or  niPiital   words,  of 
mysterious  powers,  living, 
I  tliis  Mciise  the  word  lic- 
it seldom  o(;eiirs  in  Aristo- 
iccordiiig  to  Plato,','  or  "oh 
)f  Charles  Snd's  reign,  or 
il  sense,  or  platonically,  or 
jc  of  tlio  suhstiintive,  Ideal, 
image,  wJietlier  of  present 


I)  perception,  considered  as 
from  our  older  classics  tho 
ient  used  except  in  a  bad 
ensitive  and  sensible  would 


.  which  have  fallen  in  my 
ibserve,  that  discourse  does 
tho  discursio7i  of  tho  mind, 
I,  of  deduction  and  conclu- 


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(716)  872-4503 


APPENDIX. 


397 


sioii.    Thus,  philosophy  has  hilherlo  been  discursive,  wliile  Geometry  is 
always,  and  essentially,  kntuitivk. 

"  Wlien  two  distinct  meanings  are  confounded  under  one  or  more  words, 
(and  such  must  lie  the  case,  as  sure  as  our  knowledge  is  j)rogres8ive,  and 
of  course,  imperfect)  erroneous  conseiiuences  will  be  drawn,  and  wliat  is 
true  in  one  sense  of  the  word,  will  be  affirmed  as  true  in  toto.  Men  of 
research,  startled  l)y  the  consc(|uences,  seek  in  the  things  themselves 
(whether  hi  or  out  of  tlie  mind)  for  a  knowledge  of  the  fact,  and  having 
discovered  the  difference,  remove  the  equivocation  either  by  the  substi- 
tution of  a  new  word,  or  by  tlie  approi>riation  of  one  of  tlie  two  or  luoro 
words,  that  liad  bef()re  been  used  promiscuously.  When  this  distinction 
has  been  so  naturahzed  and  of  such  general  currency  that  die  languago 
itself  does,  as  it  were,  think  for  us,  (like  the  sliding  rule,  which  is  the  me- 
Lhanic's  safe  substitute  for  arithmetical  knowledge,)  we  dien  say,  that  it  is 
evident  to  common  seme.  Common  sense,  therefore,  dilVei-s  in  different 
ages.  What  was  liorn  and  christened  in  the  schools,  passes  by  degrees 
into  tlic  world  at  large,  and  becomes  tJie  property  of  the  market  and  the 
tea-table.  At  least,  I  can  discover  no  other  meaning  of  the  term,  common 
sense,  if  it  is  to  convey  any  sjieeific  diflerencc  from  sense  and  judgment  in 
gonere,  and  where   it  is  not  used  scholastically  for  the  universal  reason." 

"Metaphysics  are  the  science  which  determines  what  can,  and  what  can 
not,  be  known  of  JJeing  and  the  Laws  of  Being,  a /?nori,  (that  is  from 
those  necessities  of  the  mind  or  forms  of  thinking,  which,  though  first 
revealed  to  us  by  experience,  must  yet  have  pre-existed  in  order  to  inako 
experience  itself  possible.") 

"This  phrase,  a  priori,  ia  in  common  most  grossly  misunderstood,  and 
an  absurdity  burth(!iied  on  it,  which  it  does  not  deserve  !  By  knowledge,  a 
priori,  we  do  not  mean,  that  we  can  know  any  thing  previously  to  exjie- 
ricnce,  which  would  be  a  contradiction  in  terms ;  but,  that  having  onco 
known  it  by  occasion  of  experience,  (i.  e.  something  acting  uiion  us  from 
without,)  we  tlien  know,  tliat  it  must  have  pre-existed,  or  the  experience 
itself  would  have  been  impossible.  By  experience  only,  I  know  that  I 
have  eyes ;  but  tlien  my  reason  convinces  me,  that  I  must  have  liad  eyes 
in  order  to  the  experience." 

"Tlie  same  principle,  which  in  its  application  to  the  whole  of  our  being 
becomes  religion,  considered  speculatively  is  the  tiasis  of  nutaphyaical  sci- 
ence^., that,  namely,  which  requires  an  evidence  beyond  that  of  sensible 
concretes,  wliich  latter  the  ancients  generalized  in  the  word,  physica,  and 
therefore  (prefixing  the  jircposition,  meta,  i.  e.  beyond  or  transcendine]  na- 
med the  superior  science,  metaphysics.  The  Invisible  was  assumed  as 
die  s  ipporter  of  the  aj)]iaicnt,  iwi  .;u/i.,iintM — iis  iluir  snhstanee,  a  term 
which,  in  any  other  interpretation,  exjiresscs  only  thi;  sfrirint;  of  fti(>  im- 
iiginative  power  under  coiiditioiis  that  involve  the  iiecesisily  of  its  friisfia- 
tion.    If  the  Invisible  be  denied,  or  (which  is  equivalent)  considered  in- 


39S 


AIDS    TO    REKI.FX'TION. 


visil)le  from  tlio  dofw't  of  tlio  senses  mid  not  in  its  own  nnturo,  the  scien- 
ces evmi  of  oliscrvation  and  ♦•xperinient  lose  their  ossentinl  roinda.  Tlic 
i-o„„)on.!Ut  pails  can  ncvtr  be  reduced  into  an  liarmonious  whole  bin 
must  owe  their  systematic  ariangeiiicnt  to  accidents  of  an  ever-shiHing 
nei-spertive.  Mucli  more  then  must  tiiis  apply  to  the  moral  world  cUs- 
oinedfrom  reli^'ion.  Instead  of  morality,  we  can  at  l.est  have  only  a 
scheme  of  prudence,  and  this  too  a  prudence  fallible  and  short-sighted: 
for  were  it  of  such  a  kind  as  to  be  bona  fide  coincident  with  morals  in 
reference  to  the  ajjent  as  well  as  to  the  outward  action,  its  fii-st  act  woul.l 
be  that  of  abjuring  its  own  usurped  primacy.  By  cekslial  observation 
tdone  can  even  terrestrial  charts  he  constructed  scientificaUy." 

«  I  shall  merely  state  [here]  what  my  belief  is,  concerning  the  true  evi- 
dences of  Christianity.     1.  Its  consistency  with  right  Reason,  I  consider 
ns  the  outer  Court  of  the  Teniple-tho  common  area,  within  which  it 
stJUids     2   Tlio  miracles,  witli  and  through  which  the  Religion  was  first 
revealed  and  attested,  I  regard  as  the  steps,  the  vestibule,  and  the  portal 
of  the  Temple.    3.  The  sense,  the  inward  feeling,  in  the  soul  of  each  IJc- 
liever  of  its  exceeding  dcsirahleness-lho  experience  that  he  needs  some- 
thiii",   joined  with  the  strong  foretokening,  that  the  Redemption  and  the 
GiJes  propounded  to  us  in  Christ,  are  what  he  needs  ;-this  I  hold  to  bo 
the  true  Fou>-OATioN;of  the  spiritual  Edifice.    With   the  strong  a  pnon 
Diobability  that  flows  in  from  1  and  3  on  the  correspondent  historical  evi- 
dence of  2,  no  man  can  refuse  or  neglect  to  make  the  experiment  without 
cuilt.    But  4,  it  is  the  experience  derived  from  a  practical  conformity  to 
the  conditions  of  the  Gospel-it  is  the  opening  Eye ;  the  dawning  Light ; 
the  terrors  and  the  promises  of  spiritual  Gro^vtli;  the  blessedness  ot  loving 
God  as  God,  the  nascer^t  sense  of  Sin  hated  as  Sin,  and  of  the  incapabil- 
ity of  attaining  to  either  witnout  Christ ;  it  is  the  sorrow  that  still  rises  up 
fioni  beneath,  and  the   consolation  that  meets  it  from  above;  the  bosom 
Ueacheries  of  the  Principal  in  the  warflire,  and  the  exceeding  faithfulness 
and  long-suffering  of  the  uninterested  Ally  ;-in  a  word,  it  is  the  actual 
Trial  of  the  Faich  in  Christ,  with  its  acconn.animents  and  results,  that 
must  form  the  arched  Roof,  and  the  Faith  itself  is  the  completing  Kev- 
STONK     In  order  to  an  efficient  belief  in  Chrisuanity,  a  man  must  have 
been  a  Christian,  and  this  is  the  seeming  argumentum  in  circulo,  incident 
to  all  spiritual  Truths,  to  every  subject  not  presentable  under  the  fornis  of 
Time  anil  Space,  as  long  as  we  attempt  to  master  by  the  reflex  acts  of  the 
Understaiuling,  what  wo  can  only  know  by  the  act  of  becomng.    "  Do  the 
will  of  my  Father,  and  ye  shall   know  whether  I  ain  of  God.       These 
four  evidences  I  believe  to  have  been,  an.l  still  to  be,  for  the  world,  for 
the  wlKde  church,  all  necessary,  all  e.iimlly  lUM-essary  ;  but  that  at  present 
and  for  the  inajoriiy  of  Christians  born  in  Christian   countries,  1  beheve 
the  third  an.l  tlie  fourth  evidences  to  be  tlie  most  op.-rative,  not  as  super- 
seding, but  us  involving  a  glad  imdouWting  faitl.  in  the  two  fbnnor.    Lie- 


Al'I'KNDIX. 


399 


its  own  nnturo,  the  scien- 
I'ir  csseiitinl  cojmla.  Tlio 
n  harmonious  wiiolo,  but 
iilt-nts  of  an  evcr-shitting 
y  to  till!  inoiiil  world  dis- 
can  at  licst  luive  only  ii 
fallil)i.3  and  short-sighted : 
coincident  with  niomls  in 
d  action,  its  fii-st  act  would 
■.  By  cckslial  observations 
nlificaUy." 

is,  concerning  the  true  evi- 

I  right  Reason,  I  consider 
lion  area,  within  which  it 
■hich  tlie  Religion  was  first 
le  vestibule,  and  the  poilal 
ing,  in  the  soul  of  each  IJc- 
rience  that  he  neeiis  sorne- 
at  the  Redemption  and  tho 
e  needs ; — this  I  Iiold  to  bo 

With  the  strong  a  priori 
orresi)ondent  historical  evi- 
ake  the  experiment  without 

II  a  prnctical  conformity  to 
r  Eye ;  the  dawning  Light ; 
h ;  the  blessedness  of  loving 
3  Sin,  and  of  the  incapabil- 
the  sorrow  that  still  rises  up 
I  it  from  above  ;  the  bosom 
rl  the  exceeding  faithfulness 
-in  a  word,  it  is  the  actual 
[lanimenta  and  results,  that 
self  is  tlie  completing  Key- 
ristianity,  a  man  must  have 
mentum  in  circulo,  incident 
esentable  under  the  forms  of 
ister  by  the  reflex  acts  of  tho 
e  act  of  becoming.    "  Do  the 
ther  I  am  of  God."    These 
!till  to  be,  for  the  world,  for 
M-essary  ;  but  that  at  present 
iiristian   countries,  1  believe 
most  operative,  not  as  super- 
itli  in  the  two  fbnner.    Cru- 


didi,  ideoiiue  intcllexi,  apjiears  to  me  tho  dictntn  oqiialiy  of  IMiilimophy 
and  Religion,  eveti  as  T  believe  Redemption  to  lie  the  antecedent  of  Saiic- 
tilication,  and  not  its  consequRnt.  All  spiritual  predicates  may  be  constru- 
ed indifferently  as  modes  of  Action, or  as  statesof  Keing.  Thus  ilolinesR 
and  Blessedness  are  the  same  idea,  now  seen  in  relation  to  net,  and  now  to 
existenre." 


ERRATA. 

P.  I'.IJ,  I.  18,  for  'l.i.V- I.K)."  renil  1.T2— LU 
P.  253, 1.  21,  for  "liyi)ostatize,"  read  hyposfasize. 
Note  88,  reference  for  p.  "157,"  rend  237. 


